A Divine Perspective on Rights

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A Divine Perspective on Rights

:Writer

Ghodratullah Mashayekhi

:Published in print

Ansariyan

:Digital Publisher

Ghaemiyeh center of computerized researches

Contents

Contents5

A Divine Perspective on Rights29

BOOK ID29

point30

Dedication30

Translators´ Foreword31

Respect Everyone’s Rights32

About The Author33

Introduction35

The Rights of God38

Right n.1: The Greatest Right of God38

point38

Aims of the Prophets38

Man’s Intrinsic Belief in Unity39

Turning to God at Times of Hardship41

The Meaning of Worshipping42

The Meaning of Servant in the Qur’an42

The Range of Worshipping in Islam45

point45

a - Gratitude is worship46

point46

Usage of Gratitude in Leadership and Management47

Moral Aspects of Gratitude47

b - Earning a Living as a Form of Worshipping50

ContentsGhaemiyeh center of computerized researches www.Ghaemiyeh.com of 574


point50

Passing Away while Working50

Seek Your Sustenance from God by Hard Work52

Hard-working Worshippers are Superior to Idle Ones52

c - Supplications for Worshipping53

point53

Praying Cures Spiritual Ailments54

Calamities Cause Man to Turn to God55

Traditions on Supplications55

d - Looking can be Worshipping56

Worshipping Under all Circumstances56

Take Pleasure in Worshipping57

Being Moderate in Worshipping58

Jesus is not the Lord: Trinity is Rejected61

Blasphemy61

Blasphemy in Worshipping63

point63

What is it Like65

The Ummayad Clan and Blasphemy65

Invisible Blasphemy66

Right n. 2: The Right of Your Self67

point67

The Meaning of One’s Self67

Self as Viewed by the Qur’an69

Self as Viewed by Scholars70

Various Aspects of the Self in the Qur’an71



The Lascivious Self ( 171

point71

Fight the Instincts72

Stronger Than One Who Lifts Rocks73

The Reproachful Self ( 274

point74

Treating Loss of Hope75

The Adorning Self ( 375

point76

Joseph and His Brothers76

Samiri77

Hasan al-Basri: The Samiri of the Nation78

The Confident Self ( 478

point78

The Confident Self at the Time of Death79

Fighting Selfish Desires to Attain Perfection80

The Jurisprudents’ View on the Rights of the Self82

Right n. 3: The Right of the Tongue84

point84

Our Tongue is Our Greatest Blessing85

Different Languages as a Sign of God85

Language as a Means of Getting to Know Others86

The Nature of Verbal Sins86

The Effect of the Tongue on Social Improvement or Corruption87

Busr ibn Arta’ah and the Hamdan Tribe87

The Effect of Eloquent Speech89



The Philosophy behind Silence90

The Tongue: Most Instrumental in Entering Heaven or Hell91

Silence: The Easiest Form of Worship92

What Corrupts the Tongue94

point94

Talking in Vain ( 194

Over talking ( 294

Bad Talk ( 395

Arguing ( 495

Verbal Abuse ( 596

Excessive Eloquence ( 697

Swearing ( 798

Cursing ( 899

point99

Believers Do Not Curse101

Lustful Songs ( 9102

Joking Around ( 10103

point103

The Prophet’s Jokes103

Making Fun of Others ( 11104

point104

The Psychological Motivation behind Making Fun of Others105

Imam Sajjad’s Views on Clowns105

It is Forbidden to Make Fun of the Crippled105

AL-Jahiz and the Effect of Making Fun of Others106

Divulging Secrets ( 12106



Fake Promise ( 13107

False Swearing or Statements ( 14108

point108

Finding the Roots of Lying109

Gossiping ( 15110

point110

Gossiping is Forbidden as Expressed by Traditions112

The Important News of the Night of Ascension113

Gossiping and Immediate Reaction113

Gossiping is Not Limited to Acts of the Tongue115

The Listener is a Partner in Gossiping115

The Motivations for Gossiping116

How to Cure the Bad Habit of Gossiping117

Gossiping and the Freedom of Speech as Viewed by Islam117

The Way the Immaculate Imams Encountered Opposing Views118

The Jurisprudents’ View on the Value of the Tongue118

Right n. 4: The Right of Hearing119

point119

The Role of Hearing in Development120

?What is sound121

Anatomy and Physiology of the Ear121

?What is the ear122

?How do we hear122

The Ear Relative to the Eyes and the Heart123

The Jurisprudents’ View on the Value of the Ear124

Right n. 5: The Right of the Sight124



point124

The Vision System : A Multidisciplinary One125

Proper Use of the Eyes126

Looking at One’s Creation127

Looking at Food128

It is Forbidden to Look at Unfamiliar Women129

Exceptions131

The Look of a Male Doctor at a Female Patient132

Looking at Bedouin Women and Women under the Protection of Islam133

An Educational Look134

Imam Ali al-Naqi and Al-Mutawakkil135

Eye Anatomy and Physiology137

How the Eye Sees138

Eye Movement139

Extraocular muscles139

Eyelids, Eyelashes, Conjunctiva140

Tear Production and Elimination140

Aqueous Humor Production and Elimination141

The Jurisprudents’ Views on the Worth of the Eyes141

Right n. 6: The Right of the Legs142

point142

How Do God’s Special Servants Walk143

God’s Important Decree on This Issue144

The Way the Prophet Walked145

Luqman’s Will on How to Walk146

Witnesses on the Resurrection Day147



Let’s Take Steps to Help Fulfill the Believers’ Needs148

The People Entering Hell149

The Ankle151

The Hip152

The Knee152

The Jurisprudents’ Views on the Worth of the Legs152

Right n. 7: The Right of the Hand153

point153

Hand as a Source of Corruption155

Murder Committed by Hands156

Pledge of Allegiance with Hands157

Payment of the Jizyah with the Hand159

The Anatomy of the Hand159

point160

(The Carpus (Ossa Carpi160

point160

Common Characteristics of the Carpal Bones160

(Bones of the Proximal Row (upper row161

(The Navicular Bone (os naviculare manus; scaphoid bone161

(The Lunate Bone (os lunatum; semilunar bone161

(The Triangular Bone (os triquetum; cuneiform bone162

(The Pisiform Bone (os pisiforme162

(Bones of the Distal Row (lower row163

(The Lesser Multangular Bone (os multangulum minus; trapezoid bone163

(The Capitate Bone (os capitatum; os magnum164

(The Hamate Bone (os hamatum; unciform bone165



The Jurisprudents’ View on the Value of the Hands165

Trustworthiness Makes the Hands Valuable166

Right n. 8: The Right of the Stomach167

point167

Man Needs Food168

Who Creates Food169

Psychological Effects of Food171

Drinking Blood Makes One Ruthless171

The Effects of Drinking Wine171

The Physical Effects of Alcohol172

Alcohol Causes Insanity175

Genetic Effects of Alcohol176

The Most Important Advice179

Haroon’s Christian Doctor179

Avoid Getting Full180

Avoid Forbidden Meals181

The Secret to Good Health182

The Jurisprudents’ Rule on the Stomach183

Right n. 9: The Right of the Private Part183

point183

Sexual Instincts184

Extremist Theory185

The Church and the Other Extreme186

Islam Takes the Balanced View186

Islam and Marriage187

Marriage and Immunity from Sin188



Marriage as the Firm Foundation of Life188

Marriage Provides a Garment189

The Prophet Disapproved of Abandoning Marriage189

Islam and Avoiding Women190

Adultery is a Major Sin191

The Philosophy behind Forbidding Adultery191

Moving Statistics192

point192

STD Statistics192

World-Wide Abortion Statistics195

The Effects of Adultery in This World and the Hereafter196

Adultery Brings Poverty and Destruction196

The Final Punishment for Adultery197

Staying Chaste by Remembering Death197

What is Death198

Imam Husayn’s Interpretation of Death199

Imam Sadiq’s Interpretation of Death199

The Reality of Death200

The Jurisprudents’ Views on the Punishment for Fornication201

Conditions204

The Rights of Deeds204

Right n. 10: The Right of the Prayer205

point205

Praying is the Greatest Form of Worship206

Times of the Prayer206

The Most Hopeful Verse in the Qur’an207



Moses was Appointed to Establish Prayers208

Remember God in All Circumstances209

The Sayings of Imam Muhammad Ghazali210

True Prayer210

Sincere Presence of Mind210

True Understanding211

Humbleness212

Fear of the Majesty of God212

Hope in the Forgiveness of God212

Being Shy of God212

The Personal Effects of Praying213

Factors Which Yield Humbleness216

The Social Effects of Praying216

The Moral Effects of Praying218

Praying and the Obstacles to Perfection220

Praying and the Forgiveness of Sins222

Right n. 11: The Right of Fasting224

point224

The Philosophy behind Fasting224

Fasting before Islam225

Fasting in the Old Testament225

Fasting in the New Testament226

Fasting of the Disciples226

The Period of Fasting in the Qur’an226

’The Meaning of the Word ‘Ramadan229

Fasting and Patience230



Traditions on the Nobility of Fasting and Its Effects230

Fasting and the Forgiveness of Sins232

Fasting and the Equality between the Rich and the Poor232

Fasting as Viewed by Imam Ali233

Fasting Without Any Gains234

The Effects of Fasting as Viewed by Ghazali236

Fasting and Health238

Unorderly Food Intake and Orderly Excretions239

The Glands240

Studies on Metabolism241

Fasting and Ulcers242

Causes of Ulcers242

Alexi Soforin’s Medical Fasting243

The Secrets of Fasting244

Right n. 12: The Right of the Pilgrimage246

point246

Ka’ba: the First House246

Ka’ba’s Privileges248

Pilgrimage is a Divine Duty250

The Baseless Words of Ibn Abi’l-Awja251

A Demonstration of Man’s Spiritual Development252

Pilgrimage and the Forgiveness of Sins254

Pilgrimage and Asking Others255

Invitation to Hajj is Honoring Man256

The Amazing Blessings of Hajj257

Right n. 13: The Right of Charity258



point258

Charity as Viewed by the Qur’an259

Charity Helps Solve Social Class Problems260

Motivations for Charity261

Another Example from the Qur’an262

Public vs. Private Acts of Charity263

The Role of Charity in Man’s Life264

Traditions on Charity and its Effects265

An Increase in Our Share of Daily Bread265

Treatment of Our Patients266

Preventing Calamities267

Right n. 14: The Right of the Offering270

point270

The Sacrifice271

The History of Offering for Sacrifice274

Offering as a Religious and Intellectual Act276

The Rights of the Leaders277

Right n. 15: The Right of the Possessor of Authority277

point277

Imam Ali’s Views on the Need for a Ruler279

Imam Ridha’s Views on the Need for a Ruler280

Just Leaders and Their Characteristics280

Leadership as a Requirement for Victory281

Talut Heads the Army282

Good Use of Power by Alexander283

Recognize Good Leaders and Obey Them285



Egyptians Were Saved by a Just Leader286

A Just Ruler Deserves to be Respected286

A Just Pagan Ruler or a Muslim Oppresive Ruler287

Being Informed about Governmental Affairs288

Fear and Piety288

Forgiving and Overlooking289

Fulfilling His Engagements290

Being Informed about the Country’s Affairs290

Oppressive Rulers291

An Oppressive Rule: From Light into Darkness293

Treacherous Ruler as Viewed by Imam Ali294

Abu-Dharr’s Request was Turned Down295

Right n. 16: The Right of the Trainer through Knowledge296

point296

The Importance of Knowledge297

The Importance of the Rank of a Teacher300

The Role of the Teacher301

Imam Ali’s Advice to Malik301

The Teacher’s Role302

Which Teacher Should We Choose303

The Rights of the Teacher as Viewed by Imam Baqir304

The Rights of the Teacher as Viewed by Imam Ali304

Respect for the Teacher in the Qur’an305

The Educational Remarks of the Teacher308

Ghazali’s Views on the Status of Teachers308

A Teacher is Like a Psychologist309



Esteem for Teacher309

Right n. 17: The Right of the Trainer through Ownership311

point311

The History of Slavery311

Islam’s Point of View on Slavery313

How Sick Can You Be314

The Gradual Freedom of Slaves by Islam315

Ways to Free Slaves: Jurisprudential Aspects316

point316

Contract ( 1316

Will ( 2317

Ownership of Blood Relatives ( 3317

Partial Freedom ( 4317

Giving Birth to a Master’s Child ( 5317

Accepting Islam before the Master ( 6317

Physical Harm ( 7317

Physical Ailment ( 8317

Death of a Master without any Inheritors ( 9317

A Believing Slave Serves his Master for Seven Years ( 10318

Using the Alms Tax ( 11318

As Expiation ( 12318

Ways to Free Slaves: Practical and Moral Aspects318

Moral Recommendations319

The Rights of the Subjects320

Right n. 18: The Right of Subjects through Authority320

point320



Justice in Leadership321

The Difference between Generosity and Justice322

The Prophets and Their Call to Justice322

Justice in Speaking323

Justice in Judgment324

Mutual Rights of the People and the Ruler326

Right n. 19: The Right of Subjects through Knowledge331

point331

A Good Teacher’s Characteristics333

A Good Teacher’s Duties to His Students and Class335

What a Teacher Should Practice337

The Worth of Knowledge-Seekers in the Eyes of the Prophet338

Right n. 20: The Right of the Wife340

point340

Love and Mercy341

Head of the Household in the Family Structure344

The Rewards of Helping the Wives348

Admonishing Strict Men349

Improving the Spouse's Living Conditions350

The Rights of Men Incumbent Upon Women350

The Women’s Holy War352

Right n. 21: The Right of your Slave355

point355

Islam and the Worth of the Slaves356

Imam Ali and his Generosity with His Slave357

Abu-Dharr and Donating a Garment358



Imam Ridha and Slaves359

Imam Sadiq and Slaves359

Pledges for the Slaves359

The Rewards for Freeing Slaves360

The Evening of the Day of ‘Arafah498 and Freeing Slaves361

The Rights of Relationship362

Right n. 22: The Right of the Mother362

point362

’The Meaning of ‘Umm363

The Use of ‘Umm’ in the Qur’an363

Mother Suffers Pain364

The Period of Pregnancy365

The Period of Breast-Feeding366

The Mother’s Share in the Development of the Child368

The Effects of the Mother on the Fetus368

The Period of Breast-Feeding as Viewed by the Qur’an369

Milk Formation371

Milk: Light and Perfect Food372

Mother is at the Full Service of the Child374

Mother’s Love374

Does the Baby Realize the Lack of the Mother375

A Mother’s Sacrifice376

Heaven is Under the Mothers’ Feet376

Serve the Mother or the Front377

Right n. 23: The Right of the Father377

point377



Father as the Root of the Child378

Traditions on the Importance of the Father379

Duties of the Youth382

The Effects of Killing One’s Father383

Al-Mutawakkil’s Murder383

The Father’s Right Over the Child384

Right n. 24: The Right of the Child384

point384

The Rights of Children387

Changing bad Names by the Prophet388

Bad Names: A Cause of Humiliation389

How Loving Affects Child Development390

Excessive Love392

Daughters are the Best Children392

Raise Children to Raise Your Honor394

Right n. 25: The Right of the Brother395

point395

Forms of Brotherhood in Islam396

The Importance of Islamic Brotherhood397

A Believer: Brother of Other Believers398

Brotherhood: the Greatest Blessing398

The Reward of Visiting Believing Brothers399

Brotherhood as Viewed by Imam Ali400

Being Fair with Brothers401

Brotherhood as Viewed by Imam Sadiq401

The Prophet’s Views on Rights of Brotherhood402



The Rights of Others404

Right n. 26: The Right of the Master404

point404

Freedom to Think406

Ideological Freedom407

Freedom of Ownership408

Right n. 27: The Right of the Freed Slave410

point410

Duties of the Freed Slave411

The Reward for Freeing a Slave412

Shiite Imams and Freeing Slaves412

Right n. 28: The Right of the One Who Treats You Kindly413

point413

Goodness and Evil are not Equal414

Response to Courteous Greetings414

Good, the Reward for Good415

The Response to God’s Favor416

Being Friendly with Others417

Right n. 29: The Right of the Caller to Prayer419

point419

’The Meaning of ‘Azan420

The Decree to Call for Prayer420

The Jurisprudents’ Rule on the Call to Prayer421

The Difference in ‘Azan’ Between the Sects423

’The Parts of ‘Azan424

The Philosophy behind ‘Azan’ as Expressed by Imam Ridha424



The Reward for Saying the Call To Prayer425

Right n. 30: The Right of the Ritual Prayer Leader427

point427

The Wisdom behind Congregational Prayers428

Congregational Prayers are Open to the Public430

”A Few Words from “Asrar ul-Salat431

The Reward for Congregational Prayers432

Stories about Ritual Prayer Leaders434

Right n. 31: The Right of the Sitting Companion435

point435

Man as a Social Being436

The Role of Friends in Man’s Personality436

How to Choose a Good Friend437

Stable and Unstable Friendships437

Associating With Wicked People437

With Whom to Associate439

Associate with Scholars440

The Role of Wise Companions440

Moa’tasim in the Minister’s Party441

The Criteria for Honesty442

The Prophet’s Association with the Poor Pious Ones442

Right n. 32: The Right of the Neighbor443

point443

The Rights of Neighbors as Viewed in the Qur’an445

Traditions on the Rights of Neighbors445

It is Forbidden to Hurt One’s Neighbors447



Complaining Against One’s Neighbor448

Treating Neighbors with Kindness449

Be Considerate With Your Neighbors449

Bad Neighbors450

Investigate Before Buying a House450

The Domain of Neighborhood450

Right n. 33: The Right of the Companion451

point451

Learning from Friends453

Bad Companions as Viewed in the Traditions453

The Consequences of Becoming Friends with a Fool454

Whom not to Associate With456

Imam Hasan’s Advice to Junadah458

Right n. 34: The Right of the Partner460

point460

Partnership as Viewed in Jurisprudence461

Business Etiquette462

Partnership as Viewed in Traditions463

Right n. 35: The Right of Property464

point464

Forms of Ownership465

Man is the Center of Creation466

The World as Viewed by Islam467

The World as Viewed by the Traditions471

Earning and Collecting Wealth473

The Goal of Obtaining Wealth474



Obtaining Wealth by Legitimate Means476

Convenient and Hard to Earn Income477

Right n. 36: The Right of the Creditor478

point478

Loaning to God480

Usury as Viewed by the Qur’an481

The Justifications of Usurers482

Giving Time to the Debtor483

Right n. 37: The Right of the Associate486

point486

Traditions Regarding the Associates486

Characteristics of a Good Friend487

Right n. 38: The Right of the Adversary488

The Right of the Adversary who has a claim against you488

The Right of the Adversary against whom you have a claim489

Sources of Quarrelling490

Islam Invites Man to Destroy the Roots of Quarrels490

Resolving the Differences491

Islam’s Judicial Rules492

The Power of the Judge493

Financial Independence of the Judge493

The Duties of the Judge in the Court493

Haroon Choosing a Judge494

The Words of Shahid al-Awwal About the Duties of the Judge495

The Plaintiff and the Defendant495

Evidence and Oath495



Right n. 39: The Right of Him Who Seeks Your Advice497

point497

Consultation in Islam498

Effects of Consultation498

Consultation as Viewed by the Holy Qur’an499

Consultation as Viewed in the Traditions500

Whom to Consult With501

Whom Not to Consult With503

Right n. 40: The Right of Him Whose Advice You Seek504

point504

An Advisor’s Honesty and Trustworthiness505

Seeking the Advice of Those Lower in Rank506

Imam Ali’s Viewpoints on Advisor506

Right n. 41: The Right of Him Who Seeks Your Counsel507

point507

Prophets as Advisors508

Believers Advise Each Other509

Advisors Are the Best of the People510

How to Advise511

Mansour Seeking Advice from Imam Sadiq512

Right n. 42: The Right of the Counselor513

Right n. 43: Right of the Older One516

point516

Weakness in Childhood and Old Age517

The Old as Social Outcasts518

Death Due to Psychological Stress518



Respect for the Elders as Viewed in Traditions519

Respecting the Old Will Save You from the Penalty522

Right n. 44: The Right of the Younger One523

point523

Encouraging Children524

Proper Way of Child-Rearing525

Respecting Children526

Overlooking Children’s Mistakes526

Right n. 45: The Right of Him Who Asks from You528

Right n. 46: The Right of Him from Whom You Ask529

point529

When to Ask530

Begging is Loathsome531

Maintaining Human Nobility532

Avoid the Humiliation of Begging533

Whom to Ask for Help535

Begging From Imam Hasan537

Begging From Imam Husayn538

Right n. 47: The Right of Him through whom God makes you Happy539

point539

The Reward for Making Believers Happy540

Making Others Happy Will Save You542

Imam Sadiq’s Followers are Men of Action542

Making Others Happy Will Always Accompany You543

Right n. 48: The Right of Him Who Wrongs You544

point544



Invitation to Pardon545

Seeking Help from the Believers546

Forgiving: a Better Way548

The Difference between Forgiving and Overlooking548

Doing Good in Return for Evil549

Forgiving When in Power550

Joseph Forgave550

The Prophet Conquers Mecca and Forgives551

Right n. 49: The Right of People of Your Creed552

point552

Islam and the Society554

Brotherhood as a Slogan for Muslims557

The Effects of Treating People with Gentleness558

Right n. 50: The Right of Those Under the Protection of Islam559

point559

Our Duties towards the People of the Book561

Poll-tax562

Pre-Islamic Poll-Tax563

The Jurisprudence Ruling on Poll-Tax564

The Amount of Poll-Tax565

The Conditions of the Poll-Tax565

The Responsibilities of the Muslims566

Respecting the Covenant567

Be it a Muslim or a Pagan568

Concluding Remarks by Imam Sajjad570

About center570



A Divine Perspective on Rights

BOOK ID

Translator(s): Dr. Ali Peiravi Lisa Zaynab Morgan

Publisher(s): Ansariyan Publications - Qum

Category: The 12 Imams General General

Topic Tags: Supplications Sahifa Sahifah Sajjadiyyah Miscellaneous

information:nbsp;Commented by: Ghodratullah Mashayekhi

First Edition 1381 - 2002 – 1423

ISBN: 964-438-417-2

Person Tags: Imam Sajjad

Subject: Moral Tradition

Congress Classification: BP248/ع 7ر5088 1381

Dewey Classification: 297/63

م 49602-81 : National bibliography numbers

-------------------

هللا تردق یخیاشم ، هسانشرس :

Mashayekhi, Ghodratullah

یسیلگنا .داجس ماما هاگدید زا قوقح يدادرارق : ناونع

A divine perspective on rights/ by Imam Sajad Ali Ibn al - Hussein; روآدـیدپ : ماـن ناوـنع و research and translation by Ali Peiravi, Lisa commented by Ghodratullah Mashayekhi ؛

.Zaynab Morgan

A Divine Perspective on RightsGhaemiyeh center of computerized researches www.Ghaemiyeh.com of 574


.Qum: Ansariyan Publications, 2002= 1381 رشن : تاصخشم

.ص 469 يرهاظ : تاصخشم

یسانشناریا یسیون : تسرهف تیعضو

.یبرع - یسیلگنا تشاددای :

یسیلگنا .داجس ماما هاگدید زا قوقح رگید : ناونع

حرش .یسیلگنا .قوقحلا هلاسر رگید : ناونع

ستیار نآ ویتکپسرپ نیاوید ناونع : یسیوناوآ

.ریسفت دقن و قوقحلا -- هلاسر .ق 94 - 38 مراهچ ، ماما ع ،) ) نیسح نب یلع عوضوم :

.یقالخا ثیداحا عوضوم :

مجرتم ، Peiravi, Ali یلع يوریپ ، هدوزفا : هسانش

مجرتم ، Morgan, Lisa Zaynab بنیزازیل ناگروم ، هدوزفا : هسانش

.حرش قوقحلا -- هلاسر .ق 94 - 38 مراهچ ، ماما ع ،) ) نیسح نب یلع هدوزفا : هسانش

BP248/ع 7ر5088 1381 هرگنک : يدنب هدر

297/63 ییوید : يدنب هدر

م 49602-81 یلم : یسانشباتک هرامش

point

A commentary on Imam Sajjad's "The Treatise of Rights" by Imam 'Ali Ibn al-Husaynas-Sajjad (as)A detailed commentary on the Treatise of Rights as narrated by ourfourth Imam, Ali bin Husayn (as). This commentary contains further references fromthe Qur'an and ahadith confirming and shedding light on what has been narrated by

.our fourth Imam in The Treatise of Rights

Dedication



We dedicate this work to both of our parents to whom we are greatly indebted - ourfathers: the late Mr. Mohammad Mehdi Peiravi, and Mr. Charles Henry Morgan, andour mothers who are alive and whom we and our children love and are still under theirspiritual protection and loving support: Mrs. Talat Sheikh Peiravi and Mrs. Betty June

.Morgan

Dr. Ali Peiravi

Ms. Lisa Zaynab Morgan

[[email protected] [13

Translators´ Foreword

We thank God the Almighty for the opportunity granted to us to undertake thepreparation of A Divine Perspective On Rights after the successful completion of TheComplete Edition Of The Treatise On Rights by the fourth religious leader in the line ofthe Prophet of God , Ali ibn al-Husayn known as Imam Sajjad for his extendedprostrations to God. A Divine Perspective On Rights that is authored by Mr.

Ghodratullah Mashyekhi is a commentary on Imam

p: 1

.” Sajjad’s “The Treatise On Rights

We translated this commentary into English for the interested readers. Regarding thereferences to verses of the Holy Qur’an, we have exactly cited for coherency using anavailable translation of the Qur’an into English by Mr. Abdullah Yusuf Ali (May God

:Reward Him). The Translation of the Holy Qur’an that we used is the following

The Holy Qur’an 1

(Text, Translation, Commentary and Notes Large Size (1 Volume 2

(. Abdullah Yusuf Ali (English Arabic 3

We have rewritten parts of the book to make it up-to-date. To include the state of the



art knowledge we have added many footnotes, references to and verses from the.Bible where appropriate

We are partly indebted to our son Mehdi Peiravi for his assistance in the typing andlayout of the book, our daughter Maryam Peiravi for her assistance in the translationof The Treatise on Rights from Arabic, and her sister Talat June Peiravi for her poeticcontribution to this book. We are also indebted to the Ansarian Publications forsupporting this work and completing the typesetting of the book, their staff and theirrespectable translators who have spent time to read the initial manuscript and made

.many useful suggestions to enrich the work

May God grant them their reward. We warmly welcome any suggestions made by thereaders that might help us learn about our mistakes and shortcomings, and help us

.improve our future works

Dr. Ali Peiravi

Ms. Lisa Zaynab Morgan

[[email protected] [13

Respect Everyone’s Rights

You should respect everyone’s right

Be they old, young or

p: 2

,full of might

Be they for you an adversary

.Or if they ever made you happy

.The greatest right is that of God’s



.You should obey him and no other gods

Our body parts too have certain rights

.Such as not viewing forbidden sights

Our relatives have many rights

.Be it our parents, brothers or our wives

There are also rights for our deeds

.Be it charity, supplications or holy feeds

All people have certain rights

.Be they our teachers, or citizens nation-wide

Talat June and Ali Peiravi

About The Author

Although this book is written by Ghodratullah Mashayekhi and is a commentary onThe Treatise on Rights, it is actually considered to be authored by the fourth Imam -Ali ibn al-Husayn - since he is the author of The Treatise On Rights. The commentatorhas just given more details about what the Immaculate Imam has said. Imam Sajjad

.is the son of Imam Husayn and Shah Banu

According to some narrations, he was born on Sha’ban 5, 660 A.D. and becamemartyred on Muharram 12, 717 A.D. by Walid Ibn-e Abdol Malik. When he was born, hisgrandfather Imam Ali was controlling the affairs of the government. He experiencedthree years of the Alavi Caliphate and a short period of Imam Hassan’s government,

.which lasted for only several months

He witnessed the saga of Karbala that took place in 683 A.D. and survived the day ofAshura. In accordance with the Divine decree, Imam Husayn appointed him as thepeople's next leader after Imam Husayn’s martyrdom at Karbala. Imam Sajjad who



was also present there

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was ill and unable to join the fight against the forces of Yazid. Thus, he was notmartyred. During his journey from Karbala, he delivered speeches in the towns ofKufa and Damascus, and he informed the people of his father's holy intentions. In this

.way, he disgraced Yazid

Imam Sajjad liked the orphans, the poor, and the handicapped to come to his houseand be his guests. He used to give food and clothing to many families who were poorand needy. Imam Sajjad was so earnest in worshipping God that he was called ‘Zaynal-Abidin’, which means ‘the adornment of the worshippers’, while his title ‘al-Sajjad’means ‘one who prostrates long and often.’ He lived for fifty-seven years, anddevoted most of his efforts to reviving the spiritual aspects of the society. Hence,Imam Sajjad's life and statements were entirely devoted to asceticism and religious

.teachings

His religious teachings are in the form of invocations and supplications. Havingwitnessed the unpleasant social situation of that era during which religious valueswere deviated and changed, Imam Sajjad attempted to establish a divine relationshipbetween the people and God. Consequently, he was able to touch the hearts of thepeople and the people were deeply influenced by his words and his life style. His

.” famous supplications are well-known as “al-Ŝaĥīfah al-Sajjadiyyah

About three decades of the Imam's life were devoted to the revival of spiritualism inthe society. This book is one of his most outstanding teachings. It is a master

document on

p: 4

Islamic human rights, which not only covers human rights, but also includes the rightsof God, our body parts, and our deeds. To any intelligent reader who ponders deeplyabout the contents of this valuable document on rights, it immediately becomes clear



that Islam has already established the first document on rights nearly fourteencenturies ago. However, unfortunately in our modern world, there are those who

claim to respect human rights, but they do so only superficially

Introduction

In the Name of God, Most Beneficent, Most Merciful

هلآ وأ اهتبلق هحراج وأ اهتلزن هلزنم وأ اهتنکس هنکس وأ اهتکرحت هکرح لک یف کب هطیحم اقوقح کیلع نأ هللا هللا کمحر ملعا قوقحلا و لصأ وه يذلا هقح نم یلاعت كرابت و هسفنل هبجوأ ام کـیلع هللا قوقح ربکأ .ضعب و نم ربکأ اهـضعب اـهب تفرـصت

.کحراوج فالتخإ یلع کمدق یلا کنرق نم کسفنل کیلع هبجوأ مث .عرفت هنم

Know -God have mercy upon you - that God has rights incumbent upon you and thatthese encompass you in every motion through which you move, every rest which youtake, every way station in which you reside, every limb which you employ, and everyinstrument which you use. Some of these rights are greater than others. And thegreatest of God's rights incumbent upon you is what He has made incumbent uponyou for Himself - the Blessed and the Exalted - from His rights: that which is the root

of all rights from which others branch out. Then there are those

p: 5

that He has made incumbent upon you in yourself, from your crown to your foot,.according to the diversity of your organs

کنطبل اقح و کیلع کلجرل اقح و کیلع كدـیل اقح و کیلع کناسلل اقح و کیلع کعمـسل اقح و کیلع كرـصبل لعجف لعجف اقوقح کیلع کلاعفأل لج زع و لعج مث .لاعفألا نوکت اهب یتلا عبسلا حراوجلا هذـهف اقح ’ کیلع کجرفل اقح و کیلع جرخت مث .اقح کیلع کلاعفأ اقح و کیلع کیدـهل اقح و کیلع کتقدـصل اقح و کیلع کـموصل اقح و کـیلع کتالـصل

.کیلع هبجاولا قوقحلا يوذ نم كریغ یلإ کنم قوقحلا

He established for your sight a right incumbent upon you, and your hearing a rightincumbent upon you, and your tongue a right incumbent upon you, and your hand aright incumbent upon you, and your legs a right incumbent upon you, and yourstomach a right incumbent upon you, and your private part a right incumbent upon

.you. These are the seven organs through which deeds take place



Then the Mighty and the High established for your deeds rights incumbent upon you.Then He established for your ritual prayer a right incumbent upon you, and yourfasting a right incumbent upon you, and your charity a right incumbent upon you, andyour offering a right incumbent upon you, and your deeds a right incumbent upon you.

.Then the rights extend out from you to others who have rights incumbent upon you

اهنم بعشتی قوقح هذهف .کمحر قوقح مث کتیعر قوقح مث کتمئأ قوقح کیلع اهبجوأو

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سئاس لکو کلملاب ، کسئاس قح مث ملعلاب ، کسئاس مث ناطلسلاب کسئاس قح کـیلع اـهبجوأ هثـالث کـتمئأ قوقحف قوقح :کتیعر قحو ملاعلا ، هیعر لهاجلا نإف ملعلاب ، کتیعر قح مث ناطلسلاب ، کتیعر قح کیلع اهبجوأ هثالث کتیعر قوقحو .ماـمإ

.نامیألا نم تکلم امو جاوزألا نم کلملاب

And the most incumbent of them incumbent upon you are the rights toward yourleaders, then the rights toward your subjects, and then the rights toward yourrelations of kin. And from these rights other rights branch out. The rights of yourleaders are three-fold: The one most incumbent upon you is the right of him whotrains you through authority, then the right of him who trains you through knowledge,

.then the right of him who trains you through property

And each trainer is a leader. And the rights of your subjects are three-fold: The onemost incumbent upon you is the right of those who are your subjects throughauthority, then the right of those who are your subjects through knowledge - for theman of ignorance is the subject of the man of knowledge. And then the right of thosewho are your subjects through property, such as wives and those owned by the right

(hand.(1

قح مث كدـلو قح مث کـیبأ قح مث کمأ قح کـیلع اـهبجوأف هبارقلا یف محرلا لاـصتا ردـقب هلـصتم هریثک کـمحر قوقحو يذ قح مث هیلع ، کتمعن هیراجلا كالوم قح مث کـیلع ، معنملا كـالوم قح مث .لوـألاف لوـألاو برقـألاف برقـألا مث کـیخأ

کمامإ قح مث هالصلاب ، کنذؤم قح مث کیدل ، فورعملا

p: 7



.Slaves - 1

يذلا کـمیرغ قح مث کـلام ، قح مث ککیرـش ، قح مث کـبحاص ، قح مث كراـج ، قح مث کـسیلج ، قـح مث کتالـص ، یف ، هیلع یعدت يذلا کمـصخ قح مث کیلع ، یعدملا کمـصخ قح مث کطیلخ ، قح مث کبلاطی ، يذلا کمیرغ قح مث هبلاطت ،

وه نم قح مث کنم ، ربکأ وه نم قح مث کل ، حصانلا قح مث کحصنتسم ، قح مث کیلع ، ریـشملا قح مث كریـشتسم ، قح مث وأ لوقب کلذـب هرـسم وأ لعف وأ لوقب هءاسم هیدـی یلع کل يرج نم قح مث هتلأس ، نم قح مث کلئاس ، قح مث کـنم ، رغـصأ

فرـصتو لاوحألا للع ردقب هیراجلا قوقحلا مث همذلا ، لهأ قح مث هماع کتلم لهأ قح مث هنم ، دمعت ریغ وأ هنم دمعت نع لعف .هددسو هقفوو هقوقح نم هیلع بجوأ ام ءاضق یلع هللا هناعأ نمل یبوطف .بابسألا

And the rights of your relations of kin are multi-fold: they hold according to the degreeof closeness of the relationship. Then the most incumbent one upon you is the right ofyour mother, then the right of your father, then the right of your child, then the rightof your brother, then the next nearest, and then the next nearest, and the most

.worthy, and then the next most worthy

Then there is the right of your master who favors you,(1) then the right of the slave,the servant whose favors reach you,(2) then the right of him who treats you kindly,then the right of your caller to prayer, then the right of your prayer leader, then the

right of your sitting

p: 8

.By freeing you from slavery - 1.By the fact that you free him - 2

companion, then the right of your neighbor, then the right of your companion, thenthe right of your partner, then the right of your property, then the right of the debtorwho must pay you back, then the right of your creditor who demands his debt to bepaid back, then the right of your associate, then the right of your adversary who has a

.claim against you

Then the right of your adversary against whom you have a claim, then the right of himwho seeks your advice, then the right of him whose advice you seek, then the right ofhim who seeks your counsel, then the right of him whose counsel you seek, then the



right of him who is older than you are, then the right of him who is younger than youare, then the right of him who begs from you, then the right of him from whom youbeg, then the right of him who wrongs you either verbally or physically, then the rightof him who does something to make you happy either verbally or physically whetherintentionally or unintentionally, then the right of the people of your creed, then theright of those under the protection of Islam, then the rights which are incumbent uponyou according to the vicissitudes of life and the availability of means. Thereforeblessed be the one whom God helps fulfill the rights that He has made incumbent

upon him and whom He grants success therein and

p: 9

.guides him

The Rights of God

هللا قوقح

Right n.1: The Greatest Right of God

point

ربکألا هللا قح

هرخآلاو ایندلا رمأ کیفکی نأ هسفن یلع کل لعج صالخإب کلذ تلعف اذإف ائیش ، هب كرـشت هدبعت ال کنإف ربکألا هللا قح امأف .امهنم بحت ام کل ظفحیو

Then the greatest right of God incumbent upon you is that you worship Him withoutassociating anything with Him. When you do that with sincerity, He has made itbinding upon Himself to give you sufficiency in the affairs of this world and the next

.and to keep for you whatever of them(1) that you like

Aims of the Prophets

Certainly one of the major aims of the Prophets was to invite mankind to worship God,:and fight against paganism



یف اوریـسف هلـالضلا هیلع تقح نم مهنمو هللا يدـه نم مهنمف توغاطلا اوبنتجاو هللا اودـبعا نأ ـالوسر همأ لـک یف اـنثعب دـقلو نیبذکملا هبقاع ناک فیک اورظناف ضرألا

For We assuredly sent amongst every People an apostle, (with the Command), “"Serve God, and eschew Evil": of the People were some whom God guided, and someon whom error became inevitably (established). So travel through the earth, and see

[what the end of those who denied (the Truth) was.” [The Holy Qur’an, al-Naĥl 16:36

The divine call to the Unity of God and the fight against paganism was the aim of allthe Prophets. Thus, they did their best to guide man away from worshipping themoon, the sun, the idols, cows or even other men. The Prophets directed man to

.worship God

Man’s Intrinsic Belief in Unity

.Worshipping God and being humble to Him is intrinsic in man’s nature

p: 10

.The pleasures of this world and the life to come - 1

This naturally exists in all men, and has been manifested throughout history. The:Noble Prophet of Islam said

هناسجمیو هنادوهیو هنارصنی هاوبأف هرطفلا یلع دلوی دولوم لک

Each baby is born inherently innocent and God-worshipping. It is due to his parents“(that he becomes a Christian, a Jew or a Magian.”(1

Psychologists have outlined this intrinsic tendency of mankind towards God-worshipping and have called it “inclination towards excellence.” They say that manhas an inclination to find the truth that leads him to study philosophy and science.Thus, man is naturally inclined to seek the truth. This sense starts from childhood andextends throughout our lifetime. The child’s sense of curiosity and the many questions

.he asks his parents is a sign of this



The child wants to discover the truth about the various causes of Creation and itsunderlying secrets. Man is inclined to moral ethics and noble characteristics. Heenjoys honesty, and doing good deeds just as he loves the beauties such as lakes,rivers, and the woods. Man does not need any reasoning for these tendencies.Likewise, man is inherently inclined towards the absolute Perfection, Beauty andKnowledge - the One that is the source of all perfections. Regarding man’s God-

:inclined nature the Holy Qur’an says

نوملعی ال سانلا رثکأ نکلو میقلا نیدلا کلذ هللا قلخل لیدبت ال اهیلع سانلا رطف یتلا هللا هرطف افینح نیدلل کهجو مقأف

So set thou thy face steadily and truly to the Faith: (Establish) God's handiwork“according to the pattern on which He has made mankind: no

p: 11

.Manshoor-i-Javid, v.2, p.58 - 1

change (let there be) in the work (wrought) by God: that is the standard Religion: but[most among mankind understand not.”[The Holy Qur’an, al-Rum 30:30

In the above verse, man’s nature has been referred to as “God’s handiwork” or“pattern on which He has made mankind.” We can notice the following points in the

:above verse

The coordination between divine regulations and human nature - 1

The intrinsic inclination of man to submit to God, which is called Islam and the one - 2.who does so is called a Muslim

:Regarding this intrinsic human inclination to God, Imam Ali said

.هترطف قاثیم مهودأتسیل هءایبنأ مهیلإ رتاوو هلسر مهیف ثعبف

Then God appointed His Apostles among them and sent the Prophets one after“(another so that they ask the people to honor their natural divine inclinations.”(1



:In another sermon we read

.هرطفلا اهنإف صالخإلا هملک و

The statements of Unity and Purity of God are indeed in harmony with man’s intrinsic“(nature.”(2

Turning to God at Times of Hardship

Man’s turning to God during times of calamities is a sign of our inclinations toGodliness. Man gets involved with his position and status so much that he forgetsabout God. He gets fully entangled in his sins and disobedience. Once a calamitybefalls upon man, he suddenly remembers God and turns to Him for help. Thus, werealize that this sense of Godliness is intrinsic in humans, but man’s involvement inworldly affairs results in his forgetting God. There is a well-known tradition that states

that a man went to see Imam Sadiq and expressed his amazement

p: 12

Nahjul Balaghah, Subhi Salih, Sermon no.1 - 1Nahjul Balaghah, Subhi Salih, Sermon no. 10 - 2

.about the recognition of God

He said: “I have discussed this issue with many knowledgeable people, but they havenot been able to help me.” Imam Sadiq ended his amazement using his intrinsichuman Godliness and asked him: “Have you ever been aboard a ship?” The man said:“Yes.” Then Imam Sadiq asked: “Have you ever been on a sinking ship, and reachedout for a narrow piece of board to stay afloat?” The man said: “Yes. I have.” ThenImam Sadiq said: “Then while you could not see any dry land or anyone there to saveyou, were you not really attracted to some power to rescue you?” The man replied in

(the positive and was finally relieved of his amazement about God’s recognition.” (1

Now that we have recognized the intrinsic nature of man’s inclination to God, and thatthe Prophets were appointed to invite man to honor this intrinsic Godliness, we will



attend to the first and most important rights as described by Imam Sajjad - that isworshipping God and abandoning paganism. First, we should see what is meant byworshipping and paganism, and what acts are considered worshipping or related to

.paganism

The Meaning of Worshipping

Worshipping is defined as expressing one’s insignificance and being humble. This isnot proper unless it is done for God who is the possessor of all nobility, blessings,beauties and grandeur. There are two forms of worshipping. One form of worshipping

is what we see when one prostrates to God and is absolutely subjected to His

p: 13

.Al-Shafi, v.1, p.40 - 1

will. The second form of worshipping is the voluntary verbal form to which we areinvited.(1) The difference between obedience and worshipping is that obedience isused for God and the people too, while worshipping is exclusively used for God. One

.can be obedient to his parents, spouse or God, but he can worship only God

The Meaning of Servant in the Qur’an

There are two meanings for the Arabic word ‘abd’ meaning servant as used in the:Holy Qur’an. The Almighty God said

یثنألاب یثنألاو دبعلاب دبعلاو رحلاب رحلا یلتقلا یف صاصقلا مکیلع بتک اونمآ نیذلا اهیأ ای

O ye who believe! The law of equality is prescribed to you in cases of murder: the free“for the free, the slave for the slave, the woman for the woman.” [The Holy Qur’an, al-

[Baqarah 2:178

:In another verse the Almighty God said

ءیش یلع ردقی ال اکولمم ادبع الثم هللا برض



God sets forth the Parable (of two men: one) a slave under the dominion of another;“[he has no power of any sort.” [The Holy Qur’an, al-Naĥl 16:75

:We also note the following verse of the Holy Qur’an that says

ادبع نمحرلا یتآ الإ ضرألاو تاوامسلا یف نم لک نإ

Not one of the beings in the heavens and the earth but must come to (God) Most“[Gracious as a servant.” [The Holy Qur’an, Maryam 19:93

Servant has been defined to mean man, whether free or a slave.(2) The secondmeaning of servant is a sincere worshipper of God, as we read in the following verses

:of the Holy Qur’an

ناک هنإ حون عم انلمح نم هیرذ

p: 14

’Al-Mufradat, article on ’Abd - 1.Aqrab al-Mawarid - 2

اروکش ادبع

O ye that are sprung from those whom We carried (in the Ark) with Noah! Verily he “[was a devotee most grateful.” [The Holy Qur’an, Bani Isra’il 17:3

اصقألا دجسملا یلإ مارحلا دجسملا نم الیل هدبعب يرسأ يذلا ناحبس

Glory to (God) Who did take His servant for a Journey by night from the Sacred“[Mosque to the farthest Mosque.”(1) [The Holy Qur’an, Bani Isra’il 17:1

باذع بصنب و ناطیشلا ینسم ینأ هبر يدان ذإ بویأ اندبع رکذا و

Commemorate Our Servant Job. Behold, he cried to his Lord: The Evil One has“[afflicted me with distress and suffering!" [The Holy Qur’an, Sad 38:41

In these verses the second meaning is used for servant, and the Prophets Noah , Job ,



and Muhammad have been introduced to be the best of God’s servants. There aretwo forms of obedience to God. One form is obeying his decrees regarding what is

:forbidden and what is legitimate as in the following verses

يرکذل هالصلا مقأو یندبعاف انأ الإ هلإ ال هللا انأ یننإ

Verily, I am God: There is no god but I: So serve thou Me (only), and establish regular"[prayer for celebrating My praise.” [The Holy Qur’an, Ta-Ha 20:14

نودبعیل الإ سنإلاو نجلا تقلخ امو

I have only created Jinn and men that they may serve Me.” [The Holy Qur’an, al-“[Dhariyat 51:56

وه کلذ هرخآلاو ایندـلا رـسخ ههجو یلع بلقنا هنتف هتباصأ نإو هب نأـمطا ریخ هباـصأ نإـف فرح یلع هللا دـبعی نم سانلا نمو نیبملا نارسخلا

There are among men some who serve God, as it were, on the“

p: 15

This refers to the ascension of the Prophet of God via a creature called al-Buraq - 1which carried the Prophet from the al-Haram Mosque in Makkah to al-Aqsa Mosque inJerusalem. The Arabic word ‘al-buraq’ comes from the word ‘barq’ which means light.We also know that angels are created from light and therefore this might imply thatthe ascension was a transportation based on the speed of light, as we see in the

.modern theory of relativity by Albert Einstein

verge: if good befalls them, they are, therewith, well content; but if a trial comes tothem, they turn on their faces: they lose both this world and the Hereafter: that is loss

[for all to see!”[The Holy Qur’an, al-Hajj 22:11

The other meaning of worshipping or servitude is self-humiliation accompanied by therecognition of God’s Majesty, and His absolute Perfection and Purity. Therefore, whenwe talk about servitude of God in Islam, we mean that man should be freed from the



servitude of all except God, especially the kings, the rulers or the chiefs. We mustrealize that all harm or benefit is in the control of God, and none of the material

:powers in the world can bring us any harm or gain. God the Almighty said

میلعلا عیمسلا وه هللاو اعفن الو ارض مکل کلمی ام ال هللا نود نم نودبعتأ لق

Say: "Will ye worship, besides God, something which hath no power either to harm orbenefit you? But God, - He it is that heareth and knoweth all things."[The Holy Qur’an,

[al-Maida 5:76

:In another verse He said

هودبعاو قزرلا هللا دنع اوغتباف اقزر مکل نوکلمی ال هللا نود نم نودبعت نیذلا نإ اکفإ نوقلختو اناثوأ هللا نود نم نودبعت امنإ نوعجرت هیلإ هل اورکشاو

For ye do worship idols besides God, and ye invent falsehood. The things that ye"worship besides God have no power to give you sustenance: then seek ye sustenancefrom God, serve Him, and be grateful to Him: to Him will be your return.”[The Holy

,Qur’an

p: 16

[al-‘Ankabut 29:17

:In another verse we read

نوقتت مکلعل مکلبق نم نیذلاو مکقلخ يذلا مکبر اودبعا سانلا اهیأ ای

O people! Adore your Guardian-Lord, who created you and those who came before“you, that ye may have the chance to learn righteousness.” [The Holy Qur’an, al-

[Baqarah 2:21

The Range of Worshipping in Islam

point

Here we will address the question of the range of worshipping in Islam. Worshipping



does not imply just one’s action. Rather it applies to an extensive number of actions. Itis similar to a deeply rooted tree with its many branches. Various actions are

.considered to be worshipping. We will briefly discuss them below

a - Gratitude is worship

point

Expressing one’s gratitude is defined as worshipping in many of the verses of the HolyQur’an. First let us define gratitude, and then review some of the relevant verses ofthe Holy Qur’an. Expressing one’s gratitude has been defined to be the act that iseither verbal or spiritual and mental. It implies respect for and humbleness before theOne who has sent us His Blessings for which we must be grateful. Another form ofgratitude is the proper application of blessings that we are given. For example, oneway of expressing our gratitude for the eyes is looking at the Signs of God and taking

:heed therefrom

نونمؤی ال موق نع رذنلاو تایآلا ینغت امو ضرألاو تاوامسلا یف اذام اورظنا لق

Say: "Behold all that is in the heavens and on earth"; but neither Signs nor Warners[profit those who believe not.” [The Holy Qur’an, Yunus 10:101

:Imam Ali said

مهیلع هللا مرح امع مهراصبأ اوضغ راربألا ) )

p: 17

.مهل عفانلا ملعلا یلع مهعامسأ اوفقوو

The pious ones close their eyes to the forbidden sights, and dedicate their ears to“(hearing useful knowledge.”(1

:Imam Ali said

.هللا مرح امع عرولا همعن لک رکش



Gratitude for each blessing is piety, abstinence and avoiding the divinely forbidden"(things.”(2

Therefore, we should not use the resources that God has provided for us in order to.commit sins

Usage of Gratitude in Leadership and Management

Scientists today have classified the encouraging effects of gratitude of managers andleaders on their workers. When managers express their gratitude for the way theworkers perform their duties, they are encouraged and work harder. On the otherhand, if the managers do not care about the way their workers perform their dutiesand do not thank them, they will be discouraged and might even not do their basic

:duties. Imam Ali said

یلع هءاسإلا لهإل ابیردتو ناسحإلا ، یف ناسحإلا لهإل ادیهزت کل�ذ یف نإف ءاوس ، هلزنمب كدنع ءیـسملاو نسحملا ننوکی الو .هءاسإلا

Do not let the good-doers and the wrongdoers have an equal station before you,“since this will make the good-doers abstain from good deeds and accustom the

(wrongdoers to sinning.”(3

:Regarding this issue the Holy Qur’an says

نومکحت فیک مکل ام نیمرجملاک نیملسملا لعجنفأ

Shall We then treat the People of Faith like the People of Sin? What is the matter with “[you? How judge ye?” [The Holy Qur’an, al-Qalam 68:35-36

.This implies that faithful people are different from people who commit sins

Moral Aspects of Gratitude

:Gratitude consists of the following

Recognition of the blessing and the one who has bestowed it •



Being humble to the one •

p: 18

.Nahjul Balaghah, Sermon the the Pious ones, 193 - 1Safinah al-Bihar, v.1, p.710 - 2

.Nahjul Balaghah, Subhi Salih, Letter no.53 - 3

who has done us good, and being pleased with the blessing

Using the blessings for the purpose intended for it by the donor of the blessing •

:Imam Sadiq said the following regarding the recognition of blessings

.اهرکش يدأ دقف هبلقب اهفرعف همعن هیلع هللا معنأ نم

Whoever recognizes that something he received is a blessing from God has indeed“(expressed his gratitude.”(1

:Imam Sadiq said

.هللا نم همعنلا هیؤر رکشلا یندأو

The lowest level of gratitude is to recognize that God is the source of the blessings“(that we receive.”(2

:Imam Ali said

دسح وأ یع قاقحتسإلا نع ریصقتلاو قلم ، قاقحتسإلا نم رثکأب ءانثلا

Praising someone more than he deserves is flattery, and falling short in praising“(someone as he deserves is (a result of) the inability to express oneself or envy.”(3

We mentioned that God considers our being thankful for His blessings to be a form of:worshipping. The following verses of the Holy Qur’an point this out

نودبعت هایإ متنک نإ هلل اورکشاو مکانقزر ام تابیط نم اولک اونمآ نیذلا اهیأ ای



O ye who believe! Eat of the good things that We have provided for you, and be“[grateful to God, if it is Him ye worship.” [The Holy Qur’an, al-Baqarah 2:172

نیرکاشلا نم نکو دبعاف هللا لب

Nay, but worship God, and be of those who give thanks.”[The Holy Qur’an, al-Zumar“[39:66

Great divine men have been grateful to God because of His blessings. The Almighty:God said

نینرقم هل انک امو اذه انل رخس يذلا ناحبس اولوقتو هیلع متیوتسا اذإ مکبر همعن اورکذت مث هروهظ یلع اووتستل

In order that ye may“

p: 19

Usul al-Kafi, v.2, p.96, tradition no.15 - 1Safinah al-Bihar, v.1, p.710 - 2

Nahjul Balaghah, Fayz al-Islam, Hikmat no.339 - 3

sit firm and square on their backs, and when so seated, ye may celebrate the (kind)favor of your Lord, and say, "Glory to Him Who has subjected these to our (use), forwe could never have accomplished this (by ourselves).” [The Holy Qur’an, al-Zukhruf

[43:13

:Solomon expresses his gratitude for God’s blessings as we read in the following verse

ینلخدأو هاضرت احلاص لمعأ نأو يدـلاو یلعو یلع تمعنأ یتلا کتمعن رکـشأ نأ ینعزوأ بر لاقو اهلوق نم اـکحاض مسبتف نیحلاصلا كدابع یف کتمحرب

So he smiled, amused at her speech; and he said: "O my Lord! So order me that I may“be grateful for Thy favors, which thou hast bestowed on me and on my parents, andthat I may work the righteousness that will please Thee: And admit me, by Thy Grace,

[to the ranks of Thy righteous servants." [The Holy Qur’an, al-Naml 27:19



b - Earning a Living as a Form of Worshipping

point

Another deed that is considered to be worshipping God is working in order to earn aliving legitimately so that one does not become needy of others. In this regard, the

:Holy Qur’an says

نوحلفت مکلعل اریثک هللا اورکذاو هللا لضف نم اوغتباو ضرألا یف اورشتناف هالصلا تیضق اذإف

And when the Prayer is finished, then may ye disperse through the land, and seek of“the Bounty of God: and celebrate the Praises of God often (and without stint): that ye

[may prosper.” [The Holy Qur’an, al-Jumu’ah 62:10

This verse implies that we can go to work even after the congregational Fridayprayers. Even the Prophet went to the bazaar

p: 20

: after the prayers.(1) Imam Baqir quoted on the authority of God’s Prophet

.لالحلا بلط اهلضفأ اءزج نوعبس هدابعلا

There are seventy parts in worshipping, the most excellent of which is seeking to“(earn a legitimate income.”(2

: Abu Hamzeh quoted the following on the authority of Imam Baqir

.ردبلا هلیل رمقلا لثم ههجوو همایقلا موی لجو زع هللا یقل هراج یلع افطعتو هلهأ یلع ایعسو سانلا نع افافعتسا ایندلا بلط نم

Whoever strives hard in order to earn a living for his family, to be independent of“others, to help his neighbors and save his honor will meet God in the Hereafter with

(his face shining like the full moon.”(3

Passing Away while Working

Mohammad ibn Ya’qoob Kulayni quoted on the authority of Ali ibn Ibrahim, on the



authority of his father, on the authority of Muhammad ibn Shazan, on the authority ofIbn Abi Amir, on the authority of Abdullah Ibn Hajjaj, on the authority of Imam Sadiqthat Muhammad ibn Munkadir said: “I did not think that Ali ibn Al-Husayn (4) mightappoint some child better than Muhammad ibn Ali (5) as his successor to lead the

.” Muslims until one day I decided to advise him, but he advised me instead

He was asked about the advice he was given. He explained: “One day I was walking inthe alleys around Medina when I ran into Imam Baqir . It was a hot day. The Imamhad two slaves with him, and he was working hard. I thought to myself why was one

of the noble men

p: 21

Tafsir-i-Namuneh, v.24, p.128 - 1Wasa’il al-Shi’ah, v.12, p.11 - 2

.Ibid. Tradition no.5 - 3Imam al-Sajjad - 4Imam al-Baqir - 5

of the Quraysh tribe working so hard on such a hot day seeking the benefits of this.world. I thought I should advise him

I went to him and greeted him. The Imam was sweating. I asked him: “How come youwho are one of the noble men of the Quraysh tribe are working so hard seeking thebenefits of this world on such a hot day? What would happen if your death

?approaches now? How will you then answer God

Then Imam Baqir replied: “If the angel of death comes now while I am obeying Godand working to earn a living for my family to be needless of others, I have no fear. Ishould be worried if I was committing a sin when the angel of death arrives to takemy life.” Then Monkadir said: “O’ Grandson of the Prophet ! I wanted to advise you, butyou advised me!” (1) We see that Imam Baqir considers working to earn a living to be a

.form of worshipping



In another tradition Musa ibn Bukayr quoted on the authority of Imam Kazim :“Whoever seeks a legitimate income for himself and his family is like a soldier who is

(engaging in a holy war.” (2

Seek Your Sustenance from God by Hard Work

Muhammad ibn Ali ibn Al-Husayn quoted on the authority of Fuzayl ibn Yasar that he:told Imam Sadiq : “O’ Grandson of the Prophet! I have quit working.” Imam Sadiq said

.کبر هللا قزرتساو کقزر طسبأو کباب حتفا کلذ ! لعفت ال

Do not do that! Open your shop’s doors“

p: 22

Wasa’il al-Shi’ah, v.12, p.9, Ch.4, Tradition no.1 - 1Ibid. p.11, Tradition no.4 - 2

(and seek your sustenance from God—your Lord.”(1

Hard-working Worshippers are Superior to Idle Ones

Ruh ibn Abd al-Rahim quoted on the authority of Imam Sadiq regarding the following:verse

راصبألاو بولقلا هیف بلقتت اموی نوفاخی هاکزلا ءاتیإو هالصلا ماقإو هللا رکذ نع عیب الو هراجت مهیهلت ال لاجر

By men whom neither traffic nor merchandise can divert from the Remembrance of“God, nor from regular Prayer, nor from the practice of regular Charity: Their (only)fear is for the Day when hearts and eyes will be transformed (in a world wholly new).”

[[The Holy Qur’an, al-Nur 24:37

.رجتی مل نمم ارجأ مظعأ مهو هالصلا یلإ اوقلطناو هراجتلا اوکرت هالصلا ترضح اذإف هراجت باحصأ اوناک لاق ) (

This verse is about people who did business, but stopped doing business whenever it“was time to pray. These people will receive a better reward than those who just



(worship and do not work.”(2

There are many such traditions regarding the worth of and the reward for working,but we will suffice with the few mentioned. Our intent is to show that working andworshipping are not contradictory. Rather if work is done to earn a living, it is a greatform of worship itself since worshipping is of no value if one does not work. One musthave a reasonable financial condition before he can sincerely attend to his

:worshipping. The Commander of the Faithful said

.هللا هدعبأف رقتفا مث ابارتو ءام دجو نم

(If one has land and water but he is poor, God will deprive him of His Mercy.”(3“

People were talking to the Prophet about a man

p: 23

Ibid. p.8, Tradition no.11 - 1Ibid. Tradition no.14 - 2Ibid. Tradition no. 13 - 3

who was known for his abstinence, piety and constant fasting and praying. They told : the Prophet

O Prophet of God! We have never found anyone more pious than him.” The Prophet“asked: “How does he then earn a living?” They said: “We run his life.” Then the Prophet

(said: “Then you are more pious than he is.”(1

c - Supplications for Worshipping

point

Praying or reciting supplications is a part of worshipping God. It is the means ofcommunication between man and the Lord. There are many hardships that we facewhich we cannot overcome by ourselves. Sometimes we need to rely on something orsomeone. The best One to rely on is God. Prayers and supplications are the means to



:approach God. He says

نیرخاد منهج نولخدیس یتدابع نع نوربکتسی نیذلا نإ مکل بجتسأ ینوعدا مکبر لاقو

And your Lord says: "Call on Me; I will answer your (Prayer): but those who are tooarrogant to serve Me will surely find themselves in Hell - in humiliation!" [The Holy

[Qur’an, al-Mumin 40:60

We see that God likes us to pray and call on Him. God has promised to answer. Thisanswering is conditional. Prayer is itself a form of worship as we read in the following

:verse

نودشری مهلعل یب اونمؤیلو یل اوبیجتسیلف ناعد اذإ عادلا هوعد بیجأ بیرق ینإف ینع يدابع کلأس اذإو

When My servants ask thee concerning Me, I am indeed close (to them): I listen to“the prayer of every suppliant when he calleth on Me: Let them also, with a will, Listen

to My call, and

p: 24

Kar wa Huquq-i-Kargar, p.119 - 1

believe in Me: That they may walk in the right way.” [The Holy Qur’an, al-Baqarah[2:186

In the above verse, God has referred to Himself and His servants several timesshowing the close ties between Him and His servants. Praying is a form ofworshipping and expressing one’s humility to God and one’s servitude. All acts ofworshipping have educational effects. Praying has some educational effects as well. Ithas been reported that an Arab went to see the Prophet and asked: “Is God close tous so that we pray to Him, or is He far away from us and we must call Him?” TheProphet was silent, and Gabriel descended and revealed the above verse [Baqarah

.2:186] in response

Praying Cures Spiritual Ailments



When man gets spiritual problems and develops complexes, he tries to save himself.by resorting to praying. He talks to God, and asks Him for help

Calamities Cause Man to Turn to God

Man inherently forgets God when he is having good times. He forgets that God hasgiven him the blessings that he has. However, whenever he faces calamities and sees

:himself stuck with many problems, he turns to God. The Almighty God said

ضیرع ءاعد وذف رشلا هسم اذإو هبناجب يأنو ضرعأ ناسنإلا یلع انمعنأ اذإو

When We bestow favors on man, he turns away, and gets himself remote on his side“(instead of coming to Us); and when evil seizes him, (he comes) full of prolonged

[prayer!” [The Holy Qur’an, Ha-Mim 41:51

Traditions on Supplications

:There is a tradition from the Prophet Muhammad that says

.هدابعلا وه ءاعدلا

(Supplication is a form of worship.”(1“

In

p: 25

Majma’ul Bayan, v.8, p.528 - 1

:another tradition, Imam Sadiq was asked

، تملع دق : » لاق .نسح » لک : » لاق لضفأ ؟ امهیأ ءاعد ، رخآلاو هالص رثکأ امهدحأ ناک اعیمج دجـسملا الخد نیلجر یف لوقت ام « .يربکلا هدابعلا یه : » لاقو مکل » " بجتسأ ینوعدا : " یلاعت هللا لوق عمست امأ .ءاعد امهرثکأ : » لاق لضفأ »؟ امهیأ نکلو

If two people enter a mosque, and one says more prayers and the other one says“more supplications which one is better than the other?” The Imam replied: “Both ofthem are good.” The man said: “I know. But which of the two is better?” Then Imam



Sadiq replied: “The one who says more supplications. Have you not heard thestatement of Allah, the Exalted: ‘..Call upon me and I will answer you’? (40:60). The

(Imam said: “It is the greatest worship.”(1

d - Looking can be Worshipping

Islam considers any looking that results in taking heed or acquiring knowledge and:recognition for man to be a form of worshipping. Imam Ali said

زع هللا یف هدوی خألا یلإ رظنلاو هدابع همحرو هفأرب نیدـلاولا یلإ رظنلاو هدابع طسقملا ماـمإلا یلإ رظنلاو هداـبع ملاـعلا یلإ رظنلا .هدابع لجو

Looking at a scholar or a just leader, and kindly looking at one’s parents are“considered to be various forms of worshipping God. Also looking at a brother in faith

(who is loved for the sake of God is a form of worshipping.”(2

It is clear that any kind of looking that is done for the sake of God is a form ofworshipping, and God will reward it. Therefore, when Imam Sajjad says that it is one

p: 26

Ibid. p.529 - 1Majmu’ah Waram, v.2, p.175 - 2

of God’s rights incumbent upon us to worship Him, it implies any of the various forms.of worshipping

Worshipping Under all Circumstances

Our religion tells us that we must worship God under all circumstances. We shouldknow that God is always present. Various states such as happiness or sadness,poverty or affluence, health or illness should not affect our worshipping of God. Some

.people only remember God when they are in trouble and need Him

:The Almighty God said



وه کلذ هرخآلاو ایندـلا رـسخ ههجو یلع بلقنا هنتف هتباصأ نإو هب نأـمطا ریخ هباـصأ نإـف فرح یلع هللا دـبعی نم سانلا نمو نیبملا نارسخلا

There are among men some who serve God, as it were, on the verge: if good befalls“them, they are, therewith, well content; but if a trial comes to them, they turn on theirfaces: they lose both this world and the Hereafter: that is loss for all to see!” [The Holy

[Qur’an, al-Hajj 22:11

This verse implies that they only say that they worship God, but they do not whole-heartedly believe in God. They have a very weak faith. This implies that they are not inthe main stream of faith and Islam, but only on the side. Such people are not firm intheir belief and might change if they experience even minor problems. Zurarahquoted on the authority of Imam Baqir : “There are some people who abandonedpaganism and worshipped God, but they did not acknowledge the Prophet . Their

worshipping sprung from pagan roots since they said: We will acknowledge

p: 27

(him as the Prophet of God if God increases our wealth and children.” (1

Take Pleasure in Worshipping

Muhammad ibn Yahya quoted on the authority of Ahmad ibn Muhammad ibn Isa onthe authority of two other people on the authority of Imam Baqir on the authority of

: God’s Prophet

هلمع ناکو لض دقف یتنس فلاخ نمو يدتها ، دقف یتنس یلإ هتدابع هرش تراص نمف هرتف ، یلإ ریصت مث هرـش هدابع لکل نإ الأ .ینم سیلف یتنسو یجاهنم نع بغر نمف .یکبأو کحضأو رطفأو موصأو مانأو یلصأ ینإ امأ .بابت یف

Indeed there is an eagerness for every worship, which then turns to lassitude. So one“whose eagerness in worship leads to my Sunnah, he is guided, and whoever opposesmy Sunnah has gone astray and his deeds perish. Indeed, I pray and I sleep, I fastand I break my fast, I laugh and I cry. So whoever dislikes my path and my Sunnah is

(not of me.”(2



:He also said

.الغش هدابعلاب یفکو ینغ نیقیلاب یفکو هظعوم توملاب یفک لاقو :

Death is the best admonition, certitude is the best wealth, and God's worship is the“.” best occupation

:Imam Sadiq said

.ریخ یلإ هترتف تناک نمل یبوطف هرتف ، هرش لکلو هرش دحأ لکل

Each person has some eagerness. For each instance of eagerness, there is also“some sluggishness. How prosperous are those who are inclined towards the good

(even in their times of sluggishness.”(3

: Hafs ibn Bakhtari quoted Imam Sadiq

.هدابعلا مکسفنأ یلإ اوهرکت ال

(Do not force yourselves to worship God (when you are tired or unwilling to do so).”(4“

Being Moderate in Worshipping

We are advised

p: 28

Nur al-Thaqalayn, v.3, p.437 - 1Usul al-Kafi, v.2, p.85 - 2

Ibid. p.86 - 3.Ibid - 4

to take pleasure in worshipping God. This is meant to help us worship God out of ourlove for Him so that we can benefit from the good effects of worshipping God. Weshould avoid sluggishness in our acts of worshipping. If we are tired or bored, ourworshipping will lose its spiritual context. We should also be moderate in worshippingGod. We are instructed by the Prophet to avoid worshipping God when we are tired.



Amr ibn Jamia quoted on the authority of Imam Sadiq on the authority of God’s:Prophet

الو یقبأ ارهظ ال طرفملا – ینعی تبنملا – نإف کبر هدابع کسفن یلإ ضغبت الو قفرب هیف لغوأف نیتم نیدـلا اذـه نإ یلع ، اـی .ادغ تومی نأ فوختی نم رذح رذحاو امره تومی نأ وجری نم لمع لمعأف .عطق اضرأ

O Ali! This religion is strong; therefore enter into it with gentleness. Do not make the“worship of your Lord hateful for yourself, for the one who has fatigued his mount andis unable to continue his journey – that is, the one who is excessive - has neither ariding animal nor can he travel.. Therefore act as one who hopes to die in old age, but

(be cautious with the caution of one who is afraid that he will die tomorrow.”(1

:Imam Sadiq said

بحأ اذإ هللا نإ ینب ! ای رفعج ای یل : لاقف اقرع ببـصتأ انأو ینآرف هدابعلا یف تدهتجا دـقو ثدـح انأو فاوطلاب انأو یبأ یب رم .ریسیلاب هنع یضرو هنجلا هلخدأ ادبع

Once when I was very“

p: 29

Ibid. p.87 - 1

young and was circumambulating the Holy House of God my father passed by andlooked at me. When he saw that I was making a hard effort and sweating he told me:“O my son Ja’far! Know that when God loves His servant, He will be pleased with even

(his small amount of worshipping and let him into Heaven.”(1

Therefore, we should be moderate in worshipping God, as we should be in other.affairs

God is considered the cause of everything in the Islamic world-outlook and inmonotheistic philosophical schools of thought. Other causes do not rank equal to Him,but God causes all. This is where materialists differ from monotheists. Materialistsplace a lot of value on material causes, and consider them independent. However,



monotheists consider everything dependent upon God and His will. This is whatseparates materialists from monotheists. A study of the verses of the Holy Qur’anclearly shows us that there is no power equal to God, and God is the cause of all

.things

نوکرشی امع هللا یلاعت هللا عم هلإأ هتمحر يدی نیب ارشب حایرلا لسری نمو رحبلاو ربلا تاملظ یف مکیدهی نمأ

Or, Who guides you through the depths of darkness on land and sea, and Who sends“the winds as heralds of glad tidings, going before His Mercy? (Can there be another)god besides God? - High is God above what they associate with Him!” [The Holy

[Qur’an, al-Naml 27:63

:In another verse of the Holy Qur’an we read

رشنیو اوطنق ام دعب نم ثیغلا لزنی يذلا وهو

p: 30

Ibid. p.86 - 1

دیمحلا یلولا وهو هتمحر

He is the One that sends down rain (even) after (men) have given up all hope, and“scatters His Mercy (far and wide). And He is the Protector, Worthy of all Praise.” [The

[Holy Qur’an, al-Shura 42:28

Regarding those who have not attained certitude and sincerity in their beliefs, the:Holy Qur’an says

نوکرشی مهبرب مهنم قیرف اذإ همحر هنم مهقاذأ اذإ مث هیلإ نیبینم مهبر اوعد رض سانلا سم اذإو

When trouble touches men, they cry to their Lord, turning back to Him in repentance:“but when He gives them a taste of Mercy as from Himself, behold, some of them pay

[part-worship to other gods besides their Lord.” [The Holy Qur’an, al-Rum 30:33

:Moreover, in another verse we read



نوکرشی مه اذإ ربلا یلإ مهاجن املف نیدلا هل نیصلخم هللا اوعد کلفلا یف اوبکر اذإف

Now, if they embark on a boat, they call on God, making their devotion sincerely (and“exclusively) to Him; but when He has delivered them safely to (dry) land, behold, they

[give a share (of their worship to others)!” [The Holy Qur’an, al-Ankabut 29:65

:In addition, we read

نوکرشت متنأ مث برک لک نمو اهنم مکیجنی هللا لق

Say "It is God that delivereth you from these and all (other) distresses: and yet ye[worship false gods!" [The Holy Qur’an, al-An’am 6:64

Jesus is not the Lord: Trinity is Rejected

Next, we will consider Imam Sajjad’s stress on not associating partners to God. Thereare various forms of ascribing partners to God, as there are various aspects of belief

.in the Unity of God

Blasphemy

At the time of the

p: 31

revelation of the Holy Qur’an, the Christians considered Jesus to be the Lord. The:Qur’an rejects this and considers this a blasphemy as we read in the following verse

یف نم هما و میرم و نبا حیـسملا کلهی نأ دارأ نإ ایـش هللا نم کلمی نمف لق میرم نبا حیـسملا وه هللا نإ اولاق نیذلا رفک دقل ریدق ءیش لک یلع هللا ءآشی و ام قلخی امهنیب ام ضرالا و تاومسلا و کلم اعیمج و هللا ضرألا

In blasphemy indeed are those that say that God is Christ the son of Mary. Say: "Whothen hath the least power against God, if His will were to destroy Christ the son ofMary, his mother, and all - every one that is on the earth? For to God belongeth thedominion of the heavens and the earth, and all that is between. He createth what He

[pleaseth. For God hath power over all things." [The Holy Qur’an, al-Maida 5:17




میلأ باذع مهنم اورفک نیذلا نسمیل نولوقی امع اوهتنی مل نإو دحاو هلإ الإ هلإ نم امو هثالث ثلاث هللا نإ اولاق نیذلا رفک دقل

They do blaspheme who say: God is one of three in a Trinity: for there is no god exceptOne God. If they desist not from their word (of blasphemy), verily a grievous penalty

[will befall the blasphemers among them.” [The Holy Qur’an, al-Maida 5:73

In the first verse above it is clearly stated that God could have destroyed Jesus andeveryone else if He wished. All Christians

p: 32

agree that Jesus is the son of Mary . Therefore, Jesus is a man like everyone else. Hislife and death are controlled by God. Why then do they consider Jesus to be the Lord?In the next verse the fact that Jesus and his mother Mary both needed to eat food inorder to stay alive is stressed in order to indicate their being human beings no

.different from other Prophets

ینأ رظنا مث تایآلا مهل نیبن فیک رظنا ماعطلا نالکأی اناک هقیدـص همأو لسرلا هلبق نم تلخ دـق لوسر الإ میرم نبا حیـسملا ام نوکفؤی

Christ the son of Mary was no more than an apostle; many were the apostles that“passed away before him. His mother was a woman of truth. They had both to eat their(daily) food. See how God doth make His signs clear to them; yet see in what ways

[they are deluded away from the truth!” [The Holy Qur’an, al-Maida 5:75

The claim that Jesus is the son of God is one of the forms of ascribing partners to God.This claim will foster trinity instead of the reality of the One and Only God. In thefollowing verse, the Holy Qur’an stresses that what they have stressed to worship is

.only servants of God who worship God themselves

نیقداص متنک نإ مکل اوبیجتسیلف مهوعداف مکلاثمأ دابع هللا نود نم نوعدت نیذلا نإ

Verily those whom ye call upon besides God are servants like unto you: Call upon“them, and let them listen to your prayer, if



p: 33

[ye are (indeed) truthful!” [The Holy Qur’an, al-A`raaf 7:194

:We also read the following verses in the Holy Qur’an

کیلإ نورظنی مهارتو اوعمـسی يدهلا ال یلإ مهوعدت نإو نورـصنی مهـسفنأ الو مکرـصن نوعیطتـسی هنود ال نم نوعدت نیذلاو نورصبی مهو ال

But those ye call upon besides Him, are unable to help you, and indeed to help"themselves. If thou callest them to guidance, they hear not. Thou wilt see them

[looking at thee, but they see not.” [The Holy Qur’an, al-A`raaf 7:197-198

The Qur’an addresses the People of the Book, and stresses the major belief in all:religions to be in the Unity of God as we read in the following verse

هللا نود نم ابابرأ اضعب انضعب ذختی الو ائیـش هب كرـشن الو هللا الإ دبعن الأ مکنیبو اننیب ءاوس هملک یلإ اولاعت باتکلا لهأ ای لق نوملسم انأب اودهشا اولوقف اولوت نإف

Say: "O People of the Book! Come to common terms as between us and you: That we“worship none but God; that we associate no partners with Him; that we erect not,from among ourselves, Lords and patrons other than God." If then they turn back, sayye: "Bear witness that we (at least) are Muslims (bowing to God's Will).” [The Holy

[Qur’an, Al-i-Imran 3:64

.Therefore, any form of ascribing partners to God is rejected

Blasphemy in Worshipping

point

:The same is stressed regarding the worshipping of God

ادحأ هبر هدابعب كرشی الو احلاص المع لمعیلف هبر ءاقل وجری ناک نمف دحاو هلإ مکهلإ امنأ یلإ یحوی مکلثم رشب انأ امنإ لق

Say: "I am but a man like



p: 34

yourselves, (but) the inspiration has come to me, that your God is one God: whoeverexpects to meet his Lord, let him work righteousness, and, in the worship of his Lord,

[admit no one as partner.” [The Holy Qur’an, al-Kahf 18:110

: Abi al-Jarood quoted on the authority of Imam Baqir

وهف سانلا هاءارم یلـص نم : » لاقف ..هبر ." ءآقل اوجری ناک نمف : " لجو زع هللا لوق ریـسفت نع هلآو هیلع هللا یلـص هللا لوسر لئس لمع نمو .كرشم وهف سانلا هاءارم جح نمو .كرشم وهف سانلا هاءارم ماص نمو .كرشم وهف سانلا هاءارم یکز نمو .كرـشم

« .ءارم لمع لجو زع هللا لبقی الو .كرشم وهف سانلا هاءارم لجو زع هللا هرمأ امب المع

The Prophet was asked about the interpretation of the words of Allah, the Exalted:““Whoever expects to meet his Lord…” (18:110) . The Prophet said: Whoever says hisprayers in order to show off is ascribing partners to God )because he is establishingthe people to be the ones for whom he prays(. Whoever pays the alms tax to show offis ascribing partners to God. The same holds true for whoever fasts or performs theHajj or performs a divinely ordained deed just to show off. God does not accept the

(deeds of the hypocrites.”(1

: Jarrah Mada’ini quoted on the authority of Imam Baqir

.هبر هدابعب كرشأ يذلا اذهف سانلا هب عمست نأ یهتشی سانلا هیکزت بلطی امنإ هللا هجو هب بلطی باوثلا ال نم ائیش لمعی لجرلا هل هللا رهظی یتح ادبأ مایألا تبهذف اریخ رسأ دبع نم ام

p: 35

.Nur al-Thaqalayn, v.3, p.314 - 1

.ارش هل هللا رهظی یتح ادبأ مایألا تبهذف ارش رسی دبع نم امو اریخ

If one does a good deed with the intention of showing off, and not to please God, and“likes the people to admire him, then he is ascribing partners to God in his acts ofworshipping. No one’s secret good deeds will be hidden forever. God will make themknown one day. No one’s secret evil deeds will be hidden forever. God will make them



(known one day.”(1

What is it Like

:The act of associating partners to God is described as follows in the Holy Qur’an

قیحس ناکم یف حیرلا هب يوهت وأ ریطلا هفطختف ءامسلا نم رخ امنأکف هللاب كرشی نمو هب نیکرشم ریغ هلل ءافنح

Being true in faith to God, and never assigning partners to Him: if anyone assigns“partners to God, he is as if he had fallen from Heaven and been snatched up by birds,or the wind had swooped (like a bird on its prey) and thrown him into a far-distant

[place.” [The Holy Qur’an, al-Hajj 22:31

The various instances of similitude used in this verse are understood to mean that thebelief in Unity is like the heavens. Once we abandon this belief, we collapse intocorruption, lust, selfish desires, etc. Each of these can destroy a part of our well-beingand existence. The result will be our collapse into total destruction and disintegration.

.The wind is the similitude used for Satan

We know that a free-falling object experiences a feeling of being weightless. This issimilar

p: 36

Ibid. p.319 - 1

to the anxiety we experience when we are collapsing into corruption. Once weabandon our faith in Unity and turn towards ascribing partners to God, then our soul

(and body will experience such anxiety.(1

The Ummayad Clan and Blasphemy

:Imam Sadiq said

.هوفرعی مل هیلع مهولمح اذإ یکل كرشلا میلعت اوقلطی ملو نامیإلا میلعت سانلل اوقلطأ هیمأ ینب نإ

The Umayyad clan let the people learn faith freely, but they did not let them“



recognize blasphemy. That was done so that when the Umayyads would invite themto acts of blasphemy, the people would not realize what they were doing and followtheir call. Then they would not realize that they have been unwillingly pushed towards

(ascribing partners to God.”(2

The people of the Umayyad clan were very eager to have the people follow themwithout any hesitation. They did so in order not to let the people recognize that theyare being misguided. Should the people realize what is going on, they will no longerfollow them. In general, all ungodly rulers try to hinder the people from acquiring trueknowledge so that the people would obey them. That is why Islam encourages all thepeople to study and learn, and the acts of teaching and learning have been introduced

.to be the best deeds

Invisible Blasphemy

Mus’adah ibn Sadaqah quoted on the authority of Imam Sadiq when asked about the:Prophet’s statement

ءاملظ هلیل یف ءادوس هافص یلع لمنلا بیبد نم یفخأ كرشلا نإ

.” Blasphemy is more invisible than an ant walking on a black stone in a dark night“

:Imam Sadiq said

ناک

p: 37

.Tafsir-i-Namunah, v.14, p.96 - 1.Al-Shafi, v.1, p.146 - 2

مهتهلآ بس نع نینمؤملا هللا یهنف نونمؤملا ، دبعی ام نوبـسی نوکرـشملا ناکف هللا نود نم نوکرـشملا دبعی ام نوبـسی نونمؤملا : یلاعت هللا لاقف .نوملعی ثیح ال نم هللااب اوکرشأ دق نونمؤملا نوکیف نینمؤملا هلإ رافکلا بسی الیکل

امب مهئبنیف مهعجرم مهبر یلإ مث مهلمع همأ لکل انیز کلذـک ملع ریغب اودـع هللا اوبـسیف هللا نود نم نوعدـی نیذلا اوبـست ـالو نولمعی اوناک



The believers used to revile the idols of the idolaters, as the idolaters reviled the“Worshipped One of the believers. Then God admonished the believers not to do so

:since this in a way was a form of ascribing partners to God. God the Almighty said

Revile not ye those whom they call upon besides God, lest they out of spite revile God“in their ignorance. Thus have We made alluring to each people its own doings. In theend will they return to their Lord, and We shall then tell them the truth of all that they

[did.” [The Holy Qur’an, al-An’am, 6:108

Therefore, we should seek refuge in God, and ask God to help us and grant us success.in worshipping Him

Right n. 2: The Right of Your Self

point

سفنلا قح

كدـی یلإو هقح كرـصب یلإو هقح کعمـس یلإو هقح کناسل یلإ يدؤتف هللا هعاط یف اهیفوتـست نأف کیلع کـسفن قح امأو .کلذ یلع هللااب نیعتستو هقح کجرف یلإو هقح کنطب یلإو اهقح کلجر یلإو اهقح

And the right of yourself incumbent upon you is that you employ it in obeying God;then you deliver to your tongue its right, to your hearing its right, to your sight

p: 38

its right, to your hand its right, to your leg its right, to your stomach its right, to your.private part its right, and you seek help from God in all that

Therefore, we must respect the rights of our body parts that God has given us in.order to honor ourselves. We should seek God’s help in doing so

The Meaning of One’s Self

:Some researchers consider the self to imply our souls. We read

نوربکتست هتایآ نع متنکو قحلا ریغ هللا یلع نولوقت متنک امب نوهلا باذع نوزجت مویلا مکسفنأ اوجرخأ



Yield up your souls: this day shall ye receive your reward, - a penalty of shame, for “…that ye used to tell lies against God, and scornfully to reject of His signs!"” [The Holy

[Qur’an, al-An’am 6:93

:Others consider it to mean our inner thoughts, or our hearts as in

میلح روفغ هللا نأ اوملعاو هورذحاف مکسفنأ یف ام ملعی هللا نأ اوملعاو

And know that God Knoweth what is in your hearts, and take heed of Him; and “…[know that God is Oft-forgiving, Most Forbearing.” [The Holy Qur’an, al-Baqarah 2:235

:We can also see this meaning in the following verse

.بویغلا مالع تنأ کنإ کسفن یف ام ملعأ یسفن و ال یف ام ملعت

Thou knowest what is in my heart, though I know not what is in Thine, for Thou “…[knowest in full all that is hidden.” [The Holy Qur’an, al-Maida 5:116

:In other places self is used in its natural context as in the following verse

ریصملا هللا یلإو هسفن هللا مکرذحیو

But God cautions you (to remember) Himself; for the final “…

p: 39

[goal is to God.” [The Holy Qur’an, Al-i-Imran 3:28

In other places, self is used to refer to our physical body, which needs food, water andair to survive. Once these are cut off from the self, it will perish. Sheikh Tabarsi hascommented that there are three meanings for the self: the spirit, one’s nature, andsometimes used to show that we are placing a stress on something. An example of

:the use of self to imply spirit is found in the following verse

نورعشی امو مهسفنأ الإ نوعدخی امو اونمآ نیذلاو هللا نوعداخی

Fain would they deceive God and those who believe, but they only deceive“



[themselves, and realize (it) not!” [The Holy Qur’an al-Baqarah 2:9

Self as Viewed by the Qur’an

As Sheikh Tabarsi said the Arabic word ‘nafs’ meaning ‘self’ is used to mean the spirit:or the soul as we can read in the following verse

یف نإ یمـسم لجأ یلإ يرخألا لسریو توملا اهیلع یـضق یتلا کسمیف اهمانم یف تمت مل یتلاو اهتوم نیح سفنألا یفوتی هللا نورکفتی موقل تایآل کلذ

It is God that takes the souls (of men) at death; and those that die not (He takes)“during their sleep: those on whom He has passed the decree of death, He keeps back(from returning to life), but the rest He sends (to their bodies) for a term appointed

[verily in this are Signs for those who reflect.” [The Holy Qur’an, al-Zumar 39:42

:Another example where self is used to mean the soul is found in the following verse

سفن نع سفن يزجت ال اموی اوقتاو

p: 40

نورصنی مه الو لدع اهنم ذخؤی الو هعافش اهنم لبقی الو ائیش

Then guard yourselves against a day when one soul shall not avail another nor shall“intercession be accepted for her, nor shall compensation be taken from her, nor shall

[anyone be helped (from outside).” [The Holy Qur’an, al-Baqarah 2:48

:In another place, it is used to imply our soul or heart as in the following verses

نیلفاغلا نم نکت الو لاصآلاو ودغلاب لوقلا نم رهجلا نودو هفیخو اعرضت کسفن یف کبر رکذاو

And do thou (O reader!) Bring thy Lord to remembrance in thy (very) soul, with“humility and in reverence, without loudness in words, in the mornings and evenings;

[and be not thou of those who are unheedful.” [The Holy Qur’an, al-A’raf 7:205

نوفصت امب ملعأ هللاو اناکم رش متنأ لاق مهل اهدبی ملو هسفن یف فسوی اهرسأف لبق نم هل خأ قرس دقف قرسی نإ اولاق



They said: "If he steals, there was a brother of his who did steal before (him)." Butthese things did Joseph keep locked in his heart, revealing not the secrets to them. He(simply) said (to himself): "Ye are the worse situated; and God knoweth best the truth

[of what ye assert!" [The Holy Qur’an, Yusuf 12:77

اروفغ نیباوألل ناک هنإف نیحلاص اونوکت نإ مکسوفن یف امب ملعأ مکبر

Your Lord knoweth best what is in your hearts: If ye do deeds of righteousness, verily“He is Most Forgiving to those who turn to Him again and again (in true penitence).”

[[The Holy Qur’an, Bani Israil 17:25

Self as Viewed by Scholars

Sadr ul-Muta’alliheen

p: 41

Shirazi quoted al-Sheikh ul-Raees Abu Ali Sina from Shafa: “There are three divisionsfor the self. At first we have the plant self, that is the first degree of perfection for anorganic natural being having the ability to feed and grow. The second division is theanimal self, that is the first perfection of an organic natural being which only has theability to feel and move combined with will. The third is the human self which is theperfection of an organic natural being with the ability to think, understand and drawconclusions. Then the various properties and characteristics of these divisions are

(presented.”(1

In the twenty-second chapter of Risalat Fosoos al-Hikam, Abu Nasr Farabi known as“the second teacher” said the following regarding the self: “Indeed the perfection ofthe self is in the recognition of God’s first right incumbent upon oneself. This will result

.” in a state of self-confidence

Mr. Elahi Ghomsheyee made the following comments on this: “There are manyaspects of the speaking self. It is called the lascivious self because it is highly inclinedto animal lustful desires. As lust overtakes it, the self considers obscene acts to bebeautiful ones. Thus, it is called the adorning self. As it uses trickery to do his



animalistic acts, and is deceitful: it is called the deceitful self. As it returns to his ownnature and blames himself whenever he commits a wicked act, it is called the

.reproachful self

As whenever it is freed from his eagerness

p: 42

Afsar Arbaeh, v.8, p.53 - 1

for animalistic lustful desires it benefits from mental pleasures it is called theconfident self. Whenever it totally submits to the will and pleasure of his true loverbeing God and destroys his own will and pleasure, then it is called the pleased self. Fora confident self, the only form of pleasure and perfection is derived from therecognition of God’s first right, that is to purify the soul from the filthiness of the

.body.”(1) We shall discuss these aspects of the self as viewed in the Qur’an

Various Aspects of the Self in the Qur’an

The Lascivious Self ( 1

point

The lascivious self is that which orders us to fulfill its lustful desires. This is man’sbiggest enemy. The greatest religious men have always sought God’s help to fight

:themselves. We read the following in the Holy Qur’an

میحر روفغ یبر نإ یبر محر ام الإ ءوسلاب هرامأل سفنلا نإ یسفن ئربأ امو

Nor do I absolve my own self (of blame): the (human) soul is certainly prone to evil,"unless my Lord do bestow His Mercy: but surely my Lord is Oft-forgiving, Most

[Merciful." [The Holy Qur’an, Yusuf 12:53


يوهلا نع سفنلا یهنو هبر ماقم فاخ نم امأو



يوأملا یه هنجلا نإف

And for such as had entertained the fear of standing before their Lord's (tribunal) and“had restrained (their) soul from lower desires, their abode will be the Garden” [The

[Holy Qur’an, al-Nazi`at 79:40-41

What is meant in this verse is that man should restrain himself and fight his carnal:desires. The Commander of the Faithful said

هلوبجم سفنلا

p: 43

.Hikmat-e-Ilahi Aam wa Khaas, p.31-32 - 1

ءوس نع اـهدرب اهدـهجی دـبعلاو هفلاـخملا نادـیم یف اـهعبطب يرجت سفنلاو بدـألا نسح همزـالمب رومأـم دـبعلاو بدـألا ءوـسب .هسفن لتق یف هسفن كرشأ دقف هسفن يوه یف هسفن ناعأ نمو اهداسف ، یف کیرش وهف اهنانع قلطأ یتمف هبلاطملا ،

The soul is inclined towards evil deeds, and a servant has the responsibility of“directing it towards good deeds. The soul tries to resist, but the servant tries tocontrol the bad desires of the soul. Whenever a servant lets his soul free to do as itwishes, he is a partner in the corruption and the crimes committed by the soul.Whoever aids his own soul to fulfill his carnal desires has indeed taken part in killing

(himself.”(1

:Imam Sadiq said

.کلمعب نیهر کسفن نإف کتشیعم بلط یف یعست امک اهکاکف یف عساو کقرافت نأ لبق نم اهرضی امع کسفن رصقأ

Hinder your soul from bringing you harm and prevent losses before you depart from“it. Try to free it from its illegitimate desires as hard as you try to earn a living, since the

(soul is subject to your deeds.”(2

Fight the Instincts

:Imam Ali said



.هسفن ءرملا هدهاجم داهجلا لضفأ

(The most excellent holy war is one’s fighting against his own selfish desires.”(3“

:The Noble Prophet said

.هسفن یلع بلغ نم دیدشلا نکلو سانلا ، بلغ نم سیل دیدشلا نإ

A strong man is not one who overcomes the people. Rather a strong man is one who“(can overcome his self.”(4

:Imam Ali said

.ملعت ءاملعلا طلاخو مقتست کسفن فلاخ

Fight yourself to avoid any deviations and live an upright life. Associate with the“people who

p: 44

.Mustadrak al-Wasa’il, v.2, p.270 - 1Ibid. p.310 - 2

.Sharh-e-Ghurar wa Durar, Aqa Jamal Khansari, v.2, p.462 - 3.Mustadrak al-Wasa’il, v.2, pg.270 - 4

(possess knowledge so that you can learn and get freed from ignorance.”(1

:He also said

.هوقلا یف یهانت هسفن یلع يوق نم

(Whoever overcomes himself has attained the highest ranks of power.”(2“

Stronger Than One Who Lifts Rocks

Once when the Prophet was passing by a group of people, he saw a man who waslifting a heavy rock. The people were amazed at his strength and admired him. When



:they told the Prophet about him, and his might, the Prophet asked

.هبحاص ناطیشو هناطیش بلغو هسفن بلغف هنع ملحف لجر هبس لجر هنم ؟ دشأ وه امب مکربخأ الفأ

Do you want me to tell you about someone who is stronger than him? Whoever is“insulted by others but restrains himself, controls his anger and overcomes the devilwithin himself and the devil inside the one who insulted him, is stronger than this man

(who is lifting heavy rocks.”(3

The Reproachful Self ( 2

point

So far, we have discussed the verses and traditions regarding the lascivious self thatcontinuously drives us towards doing evil deeds. The other aspect of our soul thatconstantly blames us for our bad deeds is called the reproachful self. The Holy Qur’an

:calls this aspect of our soul as witness in the following verse

همایقلا مویب مسقأ ال

هماوللا سفنلاب مسقأ الو

I do call to witness the Resurrection Day; and I do call to witness the self-“[reproaching spirit: (Eschew Evil).” [The Holy Qur’an, al-Qiyamah 75:1-2

The Imam has been quoted by Ali ibn Ibrahim to have said that what is meant by the.“self-reproaching spirit” is man’s self which disobeys and then blames itself

When someone commits

p: 45

Sharh-i-Ghurar wa Durar, v.3, p.462 - 1.Ibid. v.5, p.254 - 2

.Majmu’ah Waram, v.2, p.10 - 3

a sin, he is blamed by himself and the call of conscience tortures him. The



a sin, he is blamed by himself and the call of conscience tortures him. Thepsychologists have called this reproaching force within us as our moral conscience,and the Qur’an has called it the reproachful self. This implies that this reproaching

.force is our human spirit that is a part of us, and has always existed in mankind

Treating Loss of Hope

Once when Imam Sajjad was circumambulating the Holy House of God, he noticedthat some people had gathered somewhere in the mosque. He asked what hadhappened, and he was told that a man called Muhammad ibn Shihab al-Zuhri hadsuffered from a psychological illness and seemed to have lost his mind. He did notspeak at all, and his family had brought him to Mecca hoping that he might talk to the

.people he saw there

When Imam Sajjad finished performing the circumambulation ceremonies, he wentto see that man. The man recognized Imam Sajjad when he saw him. When ImamSajjad asked what was wrong with him, he said: “I have become this way because Ikilled an innocent man when I was a governor. Such a murder of an innocent man hasdevastated a governor, and the blaming of his reproaching self has caused himpsychological ailment; and the shame of committing a sin has shut up his mouth. Now

.” he is like an insane man

Imam Sajjad who felt that he had really lost hope in being forgiven by God said: “I ammore worried about the sin of your losing

p: 46

hope in God’s Mercy than that of killing an innocent man. Pay the full compensationfor his blood money to his family members.” The man said: “I tried, but they did notaccept it.” Then Imam Sajjad said: “Watch their house and see when they leave it toattend the prayers. Then drop the bags full of their blood money into their house.”(1)By recognizing the influence of the reproachful self or the moral conscience, Imam

.Sajjad treated that man’s psychological problem

The Adorning Self ( 3



point

One of the aspects of the human soul is that it attempts to present wicked deeds asnice ones by somehow adorning them and making them look good to us, therebyencouraging us to perform them. There are two cases cited from the Holy Qur’an

.below

Joseph and His Brothers

When Jacob’s children took their brother Joseph away from their father and dropped:him in a well and left him there, their self-adorned their deeds and fooled them

نوفصت ام یلع ناعتسملا هللاو لیمج ربصف ارمأ مکسفنأ مکل تلوس لب لاق بذک مدب هصیمق یلع اوؤآجو

They stained his shirt with false blood. He said: "Nay, but your minds have made up a“tale (that may pass) with you, (for me) patience is most fitting: Against that which ye

[assert, it is God (alone) Whose help can be sought"...” [The Holy Qur’an, Yusuf 12:18

Their father recognized their evil deed. He warned them that it was their minds thathad made up a tale. This implies that when selfish desires overwhelm and we let them

overcome our

p: 47

.Majmu’ah Waram, v.2, p.4 - 1

mind and spirit, then even the most horrible crimes such as killing or abandoning one’sbrother might be so adorned in our mind that we consider them holy and obligatory

.deeds. This guides us towards the recognition of a psychological principle

Once excessive tendencies towards a certain issue are coupled with moralwickedness, they will dull our senses and make things look different than they reallyare in our mind. Therefore, proper recognition of facts and realities, and correctjudgment is impossible without self-purification. In this verse, we see how theadorning self-caused Joseph’s brothers to throw him into a well abandoning him



there, and fake a story to fool their father into believing their tale. On anotheroccasion, they returned from Egypt and brought their father the news of their

:brother’s act of stealing. But their father did not believe them and said

میکحلا میلعلا وه هنإ اعیمج مهب ینیتأی نأ هللا یسع لیمج ربصف ارمأ مکسفنأ مکل تلوس لب لاق

Jacob said: "Nay, but ye have yourselves contrived a story (good enough) for you. Sopatience is most fitting (for me). Maybe God will bring them (back) all to me (in the

[end). For He is indeed full of knowledge and wisdom." [The Holy Qur’an, Yusuf 12:83

Samiri

We read in the Holy Qur’an that when Moses was about to go to Mount Tur (MountTabor) to receive the Ten Commandments, he told the people that it would take him

thirty days. However, his trip was extended to forty days by God. Samiri

p: 48

fooled the children of Israel during the last ten days and made them worship the calf.When Moses returned and encountered that situation, at first he blamed his brotherAaron. However, once he realized that Aaron was not at fault, and it was Samiri’s

.fault, he blamed Samiri

يرماس ای کبطخ امف لاق

یسفن یل تلوس کلذکو اهتذبنف لوسرلا رثأ نم هضبق تضبقف هب اورصبی مل امب ترصب لاق

Moses) said: "What then is thy case, O’ Samiri?" He replied: "I saw what they saw “)not: so I took a handful (of dust) from the footprint of the Apostle, and threw it (into

[the calf): thus did my soul suggest to me."” [The Holy Qur’an, Ta-Ha 20:95-96

Samiri was a corrupt selfish man. He was able to use his ingenuity, courage anddexterity to deploy the weakness of the children of Israel to make a great sedition.Thus, they ignored all of the previous teachings of Moses and started to worship acalf. In this situation, Samiri claimed that his evil deeds were rooted in his adorning



.” soul by saying: “Thus did my soul suggest to me

Hasan al-Basri: The Samiri of the Nation

There is a tradition in Ihtijaj by Tabarsi that states: “When the Commander of theFaithful conquered Basra, the people gathered around him. Among the people, Hasanal-Basri was writing down what Imam Ali had said. Imam Ali asked him what he wasdoing. He said: “I am recording your words to be saved for the future.” Then the

:Commander of the Faithful said

ایرماس موق لکل نإ امأ

p: 49

لاتق ال لوقی : هنکلو ساسم ، ال لوقی : هنإ ال همألا ، هذه يرماس اذهو

O people! Beware that there is a Samiri for each nation. Know that Hasan Bassri is“the Samiri for this nation. The only difference is that Samiri did not let anyoneapproach him, but this man tells the people that we should not fight, even with the

(corrupt people.”(1

The Imam was referring to Hasan al-Basri’s anti-war propaganda regarding the.Battle of Jamal

The Confident Self ( 4

point

Confidence is one of the highest ranks for the self. We read in the following verse of:the Holy Qur’an

هنئمطملا سفنلا اهتیأ ای

هیضرم هیضار کبر یلإ یعجرا

یتنج یلخداو يدابع یف یلخداف



To the righteous soul will be said:) "O (thou) soul, in (complete) rest and come back )thou to thy Lord, - well pleased (thyself), and well-pleasing unto Him! Satisfaction!Enter thou, then, among My devotees! Yea, enter thou My Heaven!” [The Holy Qur’an,

[al-Fajr 89:27-30

How wonderful is God’s invitation to the righteous whose faith has helped them attainconfidence, complete rest and satisfaction to return to him: an invitation to a returncombined with the pleasure of both sides. Then he will be crowned with servitude; willbe dressed in the garment of servitude; will attain the position of especial ones, and

.shall enter Heaven

This refers to a form of peace and tranquility after turmoil and attaining the utmostdegree of certitude, recognition, and witnessing of God. Kashefi interprets this as: “O’the self that is confident by remembering Me when granted blessings, and by

patience and

p: 50


perseverance during times of hardship. Thus now that you are pleased with the.” blessings that I have granted you, return to what I have promised

The Confident Self at the Time of Death

The peace with which the confident self-departs from this material world and joinseternity is the most beautiful demonstration of the nobility of the confident self.Sudayr Seyrafi quoted the following on the authority of Imam Sadiq regarding thisstate: “I asked Imam Sadiq : O’ grandson of the Prophet! May I be your ransom! Doesa believer feel bad about his spirit being taken out of his body at the time of death?

:Imam Sadiq replied

ربأ انأل ادمحم ثعب يذلاوف عزجت ! ال : » توملا کـلم لوقیف کـلذ ، دـنع عزج هحور ضبقیل توملا کـلم هءاـج اذإ هنإ هللاو ! ـال نینمؤملا ریمأو هلآو هیلع هللا یلص هللا لوسر هل لثمیو لاق ) « ) .رظناف کینیع حتفإ كرضح ، ول میحر دلاو نم کیلع قفشأو کب



نیـسحلاو نسحلاو همطافو نینمؤملا ریمأو هللا لوسر اذـه : » هل لاقیف مالـسلا مهیلع مهتیرذ نم همئألاو نیـسحلاو نسحلاو همطافو هنئمطملا سفنلا اهتیأ ای : » لوقیف هزعلا بر لبق نم دانم هحور يدانیف رظنیف هینیع حـتفیف لاـق ) « ) .كؤاـقفر مالـسلا مهیلع همئـألاو

یلخداو هتیب ، لـهأو ادمحم ینعی يداـبع ؛ یف یلخداـف باوثلاـب هیـضرم هیـالولاب هیـضار کبر یلإ یعجرا هتیب لـهأو دمحم یلإ .يدانملاب قوحللاو هحور لالتسا نم هیلإ بحأ ءیش نم امف .یتنج »

No. I swear by God! When the angel of death comes he becomes anxious and‘distressed. However, the angel tells him: “Do not be distressed! I swear by God who

appointed the Prophet that I am even kinder to

p: 51

you than a merciful father - if he was present here. Open your eyes and look.” Thenthe Prophet , Imam Ali , the Blessed Fatima , al-Hasan, al-Husayn, and the Imams are

.represented to him

It is said to him: This is the Prophet and Imam Ali, the Blessed Fatima, al-Hasan, al-Husayn and the Imams , your friends.’ He opens his eyes and sees, and the caller callsout to his soul from the Glorious Lord, saying: “O Confident self who has attainedpeace via Muhammad and his household. Return to your Lord pleased with thefriendship of Imam Ali and the reward of your Lord. Join My servants Muhammad andhis household, and enter My Heaven.” Nothing will be more desirable for him than the

(drawing out of his soul and joining the Caller!’(1

Fighting Selfish Desires to Attain Perfection

One must first recognize and abandon all his selfish desires before he can attainhuman perfection. This has been quoted by Majashe on the authority of the NobleProphet of Islam who was the first perfect man ever. It is recorded in Ghawali al-La`ali that a man called Majashe went to see the Prophet , asked him the following

:questions, and got the following replies

?” Question: “O’ Prophet of God! What is the way of recognition of God

.” Answer: “Recognition of the self



?” Question: “What is the way to agree with God

.” Answer: “To disagree with the self

?” Question: “What is the way to please God

.” Answer: “To raise the wrath of the self

?” Question: “What is the way to approach God

:Answer

p: 52


.” To abandon the desires of the self“

?” Question: “What is the way to obey God

.” Answer: “To disobey the wants of the self

?” Question: “What is the way to remember God

.” Answer: “To fight the self

?” Question: “What is the way to get closer to God

.” Answer: “To stay away from the self

?” Question: “What is the way to get accustomed to God

”Answer: “To fear the self

?” Question: “What is the way to attain all this

(Answer: “Seeking God’s help against one’s self.”(1

If one practices what the Prophet has instructed us to do in this tradition, then he can



attain true mysticism. Man can only attain inner peace and illumination if he abandonswicked traits and adorns himself with perfection. He should first abandon all hiswickedness, and then he should adorn himself with perfections. Finally, man should

.polish the beauties of his self, refine them, and make them transparent

The Jurisprudents’ View on the Rights of the Self

Finally, we will discuss the jurisprudents’ view on the rights of the self. One of thehighly valuable aspects of the human self is his life. Nothing can be equated with it.

:The Holy Qur’an says the following regarding the value of man’s life

اهایحأ نم اعیمج و سانلا لتق امنأکف ضرـألا یف داـسف وأ سفن ریغب اـسفن لـتق نم هنأ لیئارـسإ ینب یلع اـنبتک کـلذ لـجأ نم اعیمج سانلا ایحأ امنأکف

On that account: We ordained for the Children of Israel that if anyone slew a person -“unless it be for murder or for spreading mischief in the land - it would be as if he slew

the whole

p: 53

.Wasa’il al-Shi’ah, v.2, p.270 - 1

people: and if anyone saved a life, it would be as if he saved the life of the whole[people….” [The Holy Qur’an, al-Ma’ida 5:32

The Holy Qur’an determines a very bad punishment for killing a believer. This is:considered to be the worst crime

امیظع اباذع هل دعأو هنعلو هیلع هللا بضغو اهیف ادلاخ منهج هؤآزجف ادمعتم انمؤم لتقی نمو

If a man kills a believer intentionally, his recompense is Hell, to abide therein (for“ever): And the wrath and the curse of God are upon him, and a dreadful penalty is

[prepared for him.” [The Holy Qur’an, al-Nisaa 4:93

:The Holy Qur’an also says



اروصنم ناک هنإ لتقلا یف فرسی الف اناطلس هیلول انلعج دقف امولظم لتق نمو قحلاب الإ هللا مرح یتلا سفنلا اولتقت الو

Nor take life - which God has made sacred - except for just cause. And if anyone is“slain wrongfully, we have given his heir authority (to demand qisas(1) or to forgive):but let him not exceed bounds in the matter of taking life; for he is helped (by the

[Law).” [The Holy Qur’an, Bani Israil 17:33

The law of equality that is meant for punishing those who kill others is presented by:the Qur’an

نوقتت مکلعل بابلألا یلوأ ای هایح صاصقلا یف مکلو

In the Law of Equality there is (saving of) life to you, O ye men of understanding; that“[ye may restrain yourselves.” [The Holy Qur’an, al-Baqarah 2:179

We can classify killing into three groups: intentional, pseudo-intentional, andunintentional. The remaining kin of the person killed have the option

p: 54

.The option to kill or to accept financial compensation in case of intentional killing - 1

to kill or accept the financial compensation(1) in case of intentional killing, or forgive.altogether

In a pseudo-intentional killing in which no weapon like a gun, or a knife is used, andthere has been no intention to kill, but to deliver a blow to the other, the remaining kinof the murdered person can only receive the financial compensation. In the case of

(unintentional killing, there is only the possibility of financial compensation.(2

The Qur’an views the Law of Equality as a means of saving lives in the society, whilestill leaving room for financial compensation or forgiving. According to thejurisprudents’ views, the financial compensation or the blood-money for the life of a

:free person is either one of the following

One hundred camels that have attained six years of age 1



Two hundred cows 2

One thousand sheep 3

Two hundred silk dresses 4

One thousand ‘Mithqal-e-Shar’i'(3) of gold 5

(Ten thousand Dirhams.(4 6

We should also note that the compensation for the blood money for women is half of.that for men

Right n. 3: The Right of the Tongue

point

ناسللا قح

ایندـلاو نیدـلل هعفنملاو هجاحلا عضومل الإ همامجإو بدألا یلع هلمحو ریخلا یلع هدـیوعتو ینخلا نع همارکإـف ناـسللا قح امأو لقاعلا نیزتو هیلع لیلدـلاو لقعلا دـهاش دـعیو .اهتدـئاع هلق عم اهررـض نمؤی یتلا ال هدـئافلا هلیلقلا هعنشلا لوضفلا نع هؤاـفعإو

.میظعلا یلعلا هللااب الإ هوق الو .هناسل یف هتریس نسح هلقعب

And the right of the tongue is that you consider it too noble for obscenity, accustom itto good, direct it to politeness,(5) do not use it except in situations of needs

p: 55

.Qisas’ in Arabic - ‘ 1.Mukhtasar al-Manafi’, Kitab al-Diyat, p.294 - 2

.Mithqal Shar’i is a unit of weight equal to 3.456 grams - 3.Ibid - 4

In the other version we read: “.. and refrain from any meddling in which there is - 5nothing to be gained, express kindness to people and speak well concerning them.”

.Then the rest follows

and benefits of the religion and this world, and refrain from any meddling in which



there is little to be gained; and there is no security from its harm that accompanies itssmall benefits. It(1) is the witness to and the evidence of the existence of the intellect.The demonstration of an intelligent person’s intellect is through his reputation of good

.speech.(2) And there is no power but in God the High, the Great

In the previous chapter, Imam Sajjad instructed us to use all our faculties, i.e.ourselves to obey God, and respect the rights of our body parts which are the meansby which we act. In this chapter we will start the discussion of the rights of our body

.parts by first discussing the rights of the tongue

Our Tongue is Our Greatest Blessing

Undoubtedly, the tongue and the ability to speak are the greatest blessings that Godhas bestowed on man in His Creation. This has been explicitly stated in the following

:verse

نایبلا هملع ناسنإلا قلخ

He has created man: He has taught him speech (and intelligence).” [The Holy Qur’an,“[al-Rahman 55:3-4

Speech has been described as meaning “uncovering” an object in Arabic. Our tongueexpresses our inner thoughts and feelings. Our speech uncovers our inner thoughtsand expresses what we think. If it was not for our ability to speak, we would be quietjust like animals and there would be no more discussion, explaining and

.understanding among men

Different Languages as a Sign of God

:The Almighty God stated in the Holy Qur’an

یف نإ مکناولأو مکتنسلأ فالتخاو ضرألاو تاوامسلا قلخ هتایآ نمو

p: 56

.The tongue - 1



.His tongue and good speech are like an ornament for his intellect - 2

نیملاعلل تایآل کلذ

And among His Signs is the creation of the heavens and the earth, and the variations“in your languages and your colors: verily in that are Signs for those who know.” [The

[Holy Qur’an, al-Rum 30:22

This clearly expresses that the existence of various colors, races, and languages.among mankind is one of the signs of God

Language as a Means of Getting to Know Others

There are various ways to get to know each person. One of these ways is throughspeech. Each person introduces his own personality when he talks. Our speakingclearly expresses our inner purity or wickedness. One can tell whether you are a good

:man or a corrupt one. Imam Baqir said

.هناسل تحت ءوبخم ءرملا

(A man is hidden under his tongue.”(1“

.The tongue will unveil the curtain and display our real character

The Nature of Verbal Sins

:Imam Ali said the following about the tongue

لیقث همرجو ریغص همرج

.” Its mass is small, but its sin is great“

This wise saying clearly states how our little tongue can be used to create great sins.Each of the body parts that God has given us has a specific characteristic andpurpose. Some have certain limitations, too. For instance, the eye can only see certaincolors. The ears can only hear sounds. The hands can only feel through touching.However, the tongue has a wide range of application extending from wickedness and



corruption to goodness and prosperity. If used in a good sense it can lead to humanprosperity and if used in an evil way, it can be the biggest means by which Satan can

p: 57

.Muntaha al-Amal, v.2, p.358 - 1

.misguide us

The Effect of the Tongue on Social Improvement or Corruption

There are various ways to achieve social improvement or corruption. Speaking is oneof the most effective means in this respect. A fluent speaker can direct the humansociety towards noble characteristics and human values. Likewise, he can lead thesociety towards moral and spiritual decay and corruption. He can easily agitate thestill nation and excite them to move and change their lives, or direct the aroused

.feelings of a society towards calmness and pacification

For example, when Imam Ali was martyred the news was spread throughout theMuslim community. When the news of his martyrdom in the prayer niche reachedSham, all the people there were surprised. They were so influenced by the speechesdelivered against Imam Ali by the men hired by Muàwiyah that they askedthemselves, “Did Ali pray?” The extent of the influence of the tongue is so much thatas you can see the most pious man who lived his whole lifetime to establish theprayer, is presented as being one who does not pray in the minds of the people of

.Sham

Busr ibn Arta’ah and the Hamdan Tribe

When Muàwiyah sent Busr ibn Artaàh to the Hamdan Tribe to rule, Busr ibnArtaàh exercised so much oppression and committed so many crimes that no onedared to object. At this time, a brave lady called Sawdah went to Sham (Syria) todefend the sacred religion and the people. When Muàwiyah was informed of her

arrival he was surprised. He said that he had been trying to arrest her with no



p: 58

.result. Now she had gone there on her own

He admitted her to the court. When she entered, she bitterly greeted Muàwiyah.Muàwiyah said: “See! You had to come and greet me.” She replied: “Do not be proudof your rule. There is a term for everything. It will soon end. Do not be so attached to

.” your position since it will not last

Muàwiyah said: “O’ Sawdah! Do you remember the days of war when you sangheroic poetry among the soldiers of Ali? What was your goal then? Was it not mydestruction? Sing them now.” Sawdah said: “Your oppression has made me forgeteverything. Now I have come to complain against the oppression of Busr ibn Artaàh.He has oppressed us. He has confiscated the people’s property, and has murdered

.” the men.” Muàwiyah said: “Now I will send you to him to treat you as he pleases

Then Sawdah said: “May God bless the pure body that is buried, with whom justicewas buried too.” Muàwiyah said: “Whom are you referring to?” She replied: “I amreferring to my Master, Imam Ali . You should know that I had a similar complaint thatI expressed to Imam Ali before. He was alone, and wanted to start his prayer. When

.he noticed me, he asked the reason

When I told him that I had come to complain against his governor, he touched hisbeard and his eyes overflowed with tears and he said: “O’ God! Be a witness that I did

p: 59

not send my governor to oppress your servants.” He then wrote the order to fire thegovernor and handed it to me. Now you threaten me instead of considering mycomplaint. This is the difference between Imam Ali and you.” Muàwiyah got upset

.and wrote a letter to Busr ibn Artaàh to stop his crimes and acts of oppression

Thus, we can see that the tongue can be used as an effective tool. It is so effectivethat it can even be used to change the views of a cruel man such as Muàwiyah. ThenMuàwiyah said: “It was Imam Ali ibn Abi Talib who made you too proud by saying: If I



were the gatekeeper of Heaven I will tell the Bani Hamdan tribe to safely enter(Heaven.”(1

The Effect of Eloquent Speech

Now we shall cite another example. There were many letters exchanged betweenImam Ali and Muàwiyah. Among them, there is one that Imam Ali wrote and handedto an eloquent man called al-Tirimmaĥ to deliver to Muàwiyah. Al-Tirimmaĥ traveledto Sham. After meeting Àmr ibn al-Àas and Yazeed, he visited Muàwiyah. He wasso eloquent in speech that he was able to influence them all. Muàwiyah decided to

.use al-Tirimmaĥ’s eloquence for his own purposes

Thus he said: “O’ Arab! Will you accept what I donate to you?” He replied: “Why not?Why should I not accept your gifts while I wish to take away your life?” Muàwiyah

ordered that he be paid ten thousand Dirhams and said: “If it is not enough please

p: 60

.A’lam al-Nisa, v.2, p.270; Zanan-i-Ghahreman, v.1, p.169 - 1

say so. I will order more to be paid to you.” Al-Tirimmaĥ said: “Order them to give memore money. You are not paying out of your own father’s pocket anyway. Order themto give me another ten thousand Dirhams.” Then Muàwiyah ordered that he be paidanother ten thousand Dirhams. Then al-Tirimmaĥ said: “Order them to give anotherten thousand Dirhams to make it thirty thousand Dirhams since there is only one

.” God

After a while when al-Tirimmaĥ did not receive the additional ten thousand Dirhamshe had asked for, he said: “Are you making a fool out of me? It seems like words werejust a breeze from over a hill.” Then Muàwiyah ordered that he be paid the money.Àmr ibn al-Àas asked al-Tirimmaĥ: “How did you find the benevolence of the

(Commander of the Faithful.”(1

Al-Tirimmaĥ said: “This is the property of the Muslims. One of God’s servants hasobtained it from God’s treasures. What is his role in this?” Then Muàwiyah said: “This



made the world seem dark to me.” Then he called in his secretary and dictated aboastful letter in reply to Imam Ali’s letter. Al-Tirimmaĥ said: “O’ Muàwiyah! Are youthreatening a duck with water? I swear by God that Imam Ali has a big rooster thatcan store all your soldiers in its gullet.” Muàwiyah said: “He is right. That is Malik al-

.” Ashtar

When al-Tirimmaĥ left, Muàwiyah said: “If I give you all that I possess, you will noteven give me one tenth

p: 61

.Referring to Mu’awiyah - 1

the services that this Bedouin gives Ali.” Àmr ibn al-Àas said: “If you had the sameposition that Ali has relative to the Prophet, we would have been much more loyal toyou.” Muàwiyah said: “May God break your teeth. By God your words were harsher

(to me than his words.”(1

Imam Sajjad advised us to get used to using our tongue in a good way. When used inthis way, it becomes so strong that it can even defeat an enemy like Muàwiyah, and

.make life bitter for him

The Philosophy behind Silence

There is a certain stress placed on silence in some traditions. This stress is such thatwe can prefer silence to speaking. What is the philosophy behind this silence? When is

?it recommended

As said, the tongue reflects what is in the heart. It expresses one’s inner feelings andthoughts. It portrays one’s character and personality. There are also possible harms

:due to its use. Imam Ali said

.رقع یلخ نإ عبس ناسللا

(The tongue is a beast that will cause an injury when unleashed.” (2“



:He also said

مرخ نم سفنتیو مظعب عمسیو محلب ملکتیو محشب رظنی ناسنإلا اذهل اوبجعإ

Be amazed at man who sees using a piece of fat, talks using a piece of meat, hears“(using a piece of bone, and breathes through a hole.”(3

The Tongue: Most Instrumental in Entering Heaven or Hell

:Sahl al-Sa’edi quoted on the authority of the Noble Prophet that

هنجلاب هل لفکتأ هیلجرو هییحل نیب ام یل لفکتی نم

Whoever guarantees to safeguard what is between his/her lips and his/her legs,(4)“(then I shall guarantee Heaven for him/her.”(5

لوسر لئس دقو

p: 62

.Maktab-i-Islam Magazine, Year 4, No.2, p.46 - 1.Nahjul Balaghah, Fayzul Islam, Hikmat no.57 - 2Nahjul Balaghah, Fayzul Islam, Hikmat no.7 - 3

.i.e. his/her tongue and sex organs - 4Al-Mahajjah al-Bayda, v.5, p.192 - 5

، رانلا سانلا لخدـی ام رثکأ نع لئـسو .قلخلا » نسحو هللا يوقتب : » لاقف هنجلا ، سانلا لخدـی اـم رثکأ نع هلآو هیلع هللا یلـص هللا « .جرفلاو مفلا نافوجألا : : » لاق

The Noble Prophet was asked about the means most influential in taking people toHeaven. He replied: “Piety and good temper.” He was asked about the means mostinfluential in taking people to Hell. He replied: “The two hollows: the mouth and the

(vulva.”(1

Ma`adh ibn Jabal asked the Noble Prophet : “Shall we be held responsible for what we:say?” The Prophet said



؟ مهتنسلأ دئاصح الإ مهرخانم یلع منهج ) یف ) سانلا بکی لهو لبج ! نب ای کمأ کتلکث

O Ibn Jabal! May your mother be bereft of you! Does anything else throw people“(down on their faces (in Hell) other than the harvest of their tongues?”(2

In all these traditions from the Prophet of God , we see that avoiding verbal abuse andpreventing our tongue from engaging in sin is the best source of man’s prosperity andan important factor in taking him to Heaven. Anas ibn Malik quoted on the authority of

: God’s Prophet

.هقئاوب هراج نمأی لجر ال هنجلا لخدی الو هناسل ، میقتسی یتح هبلق میقتسی الو هبلق ، میقتسی یتح دبع نامیإ میقتسی ال

A servant’s faith is balanced only when his heart is directed to God and his heart is“directed to God only when his tongue is on the straight path. A man whose neighbor is

(not safe from his harmful conduct will not enter Heaven.”(3

What we see in this tradition is that

p: 63

.Ibid. p.193 - 1.Ibid - 2.Ibid - 3

the balance of faith depends on the balance of the heart, and that the balance of theheart depends on the balance of the tongue. Therefore, if you do not watch your

.tongue, you cannot have peace anywhere within you

Silence: The Easiest Form of Worship

: Ŝafwan ibn Saleem quoted on the authority of God’s Prophet

.قلخلا نسحو تمصلا ندبلا ؟ یلع اهنوهأو هدابعلا رسیأب مکربخأ الأ

Do you want me to inform you about the easiest form of worship and the lightest on“(the body? It is silence and having a good temper.”(1



Al-Barra` ibn `Azib narrated that an Arab came to the Prophet and asked him to:teach him something to enable him to go to Heaven. The Prophet said

.ریخ نم الإ کناسل فکف قطت مل نإف رکنملا ، نع هناو فورعملاب رمأو نآمظلا قساو عئاجلا معطأ

Feed the hungry. Quench the thirst of the thirsty. Advise the people to do good deeds“and admonish them against evil deeds. If you are not able (to do that), then just guard

(your tongue from whatever is not good.”(2

:The Noble Prophet of God said

هناسلب هاضمأ ءیـشب مه اذإف هبلق مامأ قفانملا ناسل نإو هناسلب ، هاضمأ مث هبلقب هربدـت ملکتی نأ دارأ اذإف هبلق ، ءارو نمؤملا ناـسل .هبلقب هربدتی ملو

A believer’s tongue is located behind his heart. Whenever he wants to talk, he first“presents his words to his heart. If the heart approves of what he wants to say it issuesan order to the tongue to utter the words. However, if the heart does not issue a

permit, then the lips

p: 64

Al-Mahajjah al-Bayda. p.194 - 1.Ibid. p.195 - 2

stay sealed. But a hypocrite’s tongue is in front of his heart. Whenever he intends to(say something, he utters it without the approval of his heart.”(1

It has also been narrated that some people were talking together in Mu`awiyah’spalace. Al-Aĥnaf ibn Qays was quietly sitting in a corner. They asked him: “O’ AbaBahr! Why don’t you talk?” He said: “If I lie, I shall fear God. Moreover, if I tell the truth,I shall fear you. Thus it is best that I do not talk at all.”(2) The importance of silencebecame clear from the traditions cited. We learned that man could remain secure

.from the dangerous potential of committing a sin in talking by remaining silent

An intelligent person first trusts his words to his intellect and conscience to judge



before uttering them. If the intellect and conscience do not give him permission toexpress those words, then he remains silent. The traditions that encourage us toremain silent are meant to free us from the potential bad consequences of bad talk. Itis obvious that talking is an important factor in the development of man and the

.society as stated before

What Corrupts the Tongue

point

Researchers in ethics say that there is a cause of corruption for everything. Thetongue is not an exception to this. Many things will corrupt it. Nearly twenty causes

.have been cited for the corruption of the tongue

Talking in Vain ( 1

Talking in vain will only waste our time and is one of the causes of corruption of thetongue. The

p: 65

.Ibid - 1.Ibid., v.5, p.198 - 2

:Noble Prophet said

.هینعی ام ال هکرت ءرملا مالسإ نسح نم

One of the signs of the excellence of a Muslim’s submission to God is his leaving what“(does not concern him.”(1

Over talking ( 2


هلام نم لضفلا قلطأو هناسل نم لضفلا کسمأ نمل یبوط



Blessed be the one who restrains his tongue from excessive speech and gives his“(excess wealth in charity to the needy.”(2

Bad Talk ( 3

Examples of bad talk are attending the get-together sessions of some women,meetings of those who drink, and talking with the corrupt, the rich, the rulers and the

:kings. The Noble Prophet said

.ایرثلا نم دعبأ اهب يوهی هؤاسلج اهب کحضی هملکلاب ملکتیل لجرلا نإ

One who says something to make the people laugh has deviated from his position as“a human being, and has fallen down like one who falls down from a star, even farther

(than that!”(3

:The Prophet also said

لطابلاب اضوخ مهرثکأ همایقلا موی ایاطخ سانلا مظعأ

The greatest in sins on Resurrection Day are those who have delved the most into“.” wrong

:Then he referred to the Qur’an where those who have gone to Hell say

نیضئاخلا عم ضوخن انکو

(We delved into wrong and were playing around” (74:45) (4“

:Salman has been quoted as saying

هللا هیصعم یف امالک مهرثکأ همایقلا موی ابونذ سانلا رثکأ

The most sinful people on the Resurrection Day are those who have spoken the most“(in disobedience to God.”(5

Arguing ( 4

Arguing and teasing are factors that will corrupt the tongue. Islam has ordered us not



:to argue since it is blameworthy. The Noble Prophet said

هدعت الو هحزامت الو كاخأ رامت ال

p: 66

.Al-Mahajjah al-Bayda, v.5, p.200 - 1.Ibid. p 204 - 2

.Al- Mahajjah al-Bayda, v.5, p.207 - 3.Ibid - 4.Ibid - 5

.هفلختف ادعوم

(Do not argue with, tease, or break the promise you have made to your brethren.”(1“


.اقح ناک نإو لادجلاو ءارملا عدی یتح نامیإلا هقیقح دبع لمکتسی ال

A servant cannot attain full faith unless he quits verbal arguments even if he is“(right.”(2

:He also said

.هنجلا ضبر یف تیب هل ینب لطبم وهو ءارملا كرت نمو هنجلا ، یلعأ یف تیب هل ینب قحم وهو ءارملا كرت نم

Whoever knows he is right but quits arguing shall be given a residence in a high“heavenly place. Whoever knows that he is wrong and quits arguing shall be given a

(residence in a low heavenly place.”(3

Verbal Abuse ( 5

Verbal abuse or expression of animosity to get one’s right or property is anotherfactor that corrupts the tongue. Abu Hurayrah quoted on the authority of God’s

: Prophet



.عزنی یتح هللا طخس یف لزی مل ملع ریغب هموصخ یف لداج نم

Whoever argues in a dispute without true knowledge shall remain subject to God’s“(wrath until he desists.”(4

:The Noble Prophet also said

.مالکلا باطأو ماعطلا معطأ نمل یلاعت هللا اهدعأ اهرهاظ نم اهنطابو اهنطاب نم اهرهاظ يری افرغل هنجلا یف نإ

There are rooms in Heaven, the exterior of which can be seen from their interior and“the interior of which is visible from their exterior. God has prepared them for those

(who feed the hungry ones, and are pleasant in speech.”(5

Thus, the Prophet instructs all Muslims to be polite in speech, and not to use bad orobscene language. Muslims are instructed to attract other people’s love

p: 67

.Ibid - 1.Al-Mahajjah al-Bayda, v.5, p.208 - 2

.Ibid - 3.Ibid. p.211 - 4.Ibid. p.213 - 5

.and friendship by using good words

Excessive Eloquence ( 6

: The Blessed Fatima quoted on the authority of her noble father

مالکلا یف نوقدشتیو بایثلا ناولأ نوسبلیو ماعطلا ناولأ نولکأی میعنلاب اوذغ نیذلا یتمأ رارش

The most wicked people in my nation are those who are feeding off divine blessings“by eating various dishes and wearing colorful clothing, but speak using an excessively

(eloquent language.”(1

We can realize that we should not overburden ourselves by using excessively



eloquent language when talking with others. Rather we should try to use nice words.and expressions to express important topics

Swearing ( 7

Swearing is considered bad in Islam. It is one of the factors that corrupt the tongue.:The Noble Prophet said

شحفتلا الو شحفلا بحی هللا ال نإف شحفلاو مکایإ

Beware of swearing since God does not like swearing and those who are used to“(swearing.”(2

:In another tradition we read that the Noble Prophet said

.اهلخدی نأ شحاف لک یلع مارح هنجلا

(Heaven is forbidden to whoever is used to swearing. He cannot enter it.”(3“

:In another tradition we read that the Prophet told Ayeshah

ءوس لجر ناکل الجر شحفلا ناک ول هشئاع ، ای

.” O Ayeshah! If swearing could appear like a man it would be an evil man“

Swearing is one of the very bad characteristics. Whoever gets used to swearingshould try to treat himself. Swearing is defined to be the expression of vulgar things.One who swears is trying to hurt the other person, and hurting others is certainlyforbidden. It may be the result of associating with bad people who use obscene

language. This has also

p: 68

.Al-Mahajjah al-Bayda, p.214 - 1.Ibid. p.215 - 2

.Al-Mahajjah al-Bayda, v.5, p.215 - 3

.been declared to be bad in Islam



.been declared to be bad in Islam

An Arab went to see the Prophet and said: “Please give me some advice.” The Prophet:said

نم ائیـش نبـست الو .کل هرجأو هیلع هلابو نکی هیف هملعت ءیـشب هریعت الف کنم هملعی ءیـشب كریع ؤرما نإو هللا ، يوقتب کیلع .هللا قلخ

I advise you to fear God. If someone blames you for what is in you, do not blame him“for what you know that may lie in him. Thus, he will suffer from the ill consequences ofhis deeds and you will prosper from your good deeds. Also never revile any of God’s

.” creatures

(The man took the Prophet’s advice and never swore at anyone.(1

We learn from this tradition that we should never use our knowledge of otherpeople’s weaknesses to harm their honor. Ayaz ibn Samar told the Prophet of God: “OProphet of God! A relative of mine who is lower than me in rank swears at me. Should I

:swear at him in defense?” The Prophet said

نارتاهتیو نانواعتی ناناطیش ناباستملا

Whenever two people revile each other they are like two Satans helping each other“(and making false accusations against each other.”(2

Cursing ( 8

point

Cursing is also another factor that corrupts the tongue. Whoever curses others ispushing them away from the circle of God’s Mercy. This issue has been referred to inseveral verses of the Holy Qur’an. God has cursed many and has deprived them of his

:Mercy. An important case is that of Satan

نیدلا موی یلإ یتنعل کیلع نإ و

And My curse shall be"



p: 69

.Al-Mahajjah al-Bayda, p.217 - 1.Ibid. v.5, p.217 - 2

[on thee till the Day of Judgment." [The Holy Qur’an, Sad 38:78

:Those who conceal the truth are also cursed

نونعاللا مهنعلیو هللا مهنعلی کئلوأ باتکلا یف سانلل هانیب ام دعب نم يدهلاو تانیبلا نم انلزنأ ام نومتکی نیذلا نإ

Those who conceal the clear (Signs) We have sent down, and the Guidance, after We “have made it clear for the people in the Book, - on them shall be God's curse, and the

[curse of those entitled to curse.” [The Holy Qur’an, al-Baqarah 2:159

:Those who lie were also cursed as in the following verse

لهتبن مث مکـسفنأو انـسفنأو مکءاسنو انءاسنو مکءانبأو انءانبأ عدـن اولاـعت لـقف ملعلا نم كءاـج اـم دـعب نم هیف کجآـح نمف نیبذاکلا یلع هللا هنعل لعجنف

If anyone disputes in this matter with thee, now after (full) knowledge hath come to“thee, say: "Come! Let us gather together, - our sons and your sons, our women andyour women, ourselves and yourselves: Then let us earnestly pray, and invoke the

[curse of God on those who lie!" [The Holy Qur’an, Al-i-Imran 3:61

The pagans and the Jews who were awaiting the coming of the Prophet Muhammadrefused to believe in him after they recognized him. We read in the following verse

:that they too are cursed

هنعلف هب اورفک اوفرع ام مهءاج املف اورفک نیذلا یلع نوحتفتسی لبق نم اوناکو مهعم امل قدصم هللا دنع نم باتک مهءاج املو نیرفاکلا یلع هللا

And when there comes to them a Book from God, confirming what is with them, -“although from of old they had

p: 70



prayed for victory against those without Faith, - when there comes to them thatwhich they (should) have recognized, they refuse to believe in it but the curse of God

[is on those without Faith.” [The Holy Qur’an, al-Baqarah 2:89

The Prophet and Imam Ali cursed several people. The Prophet cursed Abu Sufyan inseven places.(1) Imam Ali has been narrated to have quoted on the authority of God’s

: Prophet

هللا مرح ام یترتع نم لحتسملاو هللا لوسر هنـس لدبملا هللا و ردقب بذکملاو هللا باتکل ریغملا باجم : یبن لکو هللا ، مهنعل هعبس .هللا هدابع یلع ربکتملاو هللا مرحل لحتسملاو هللا زعأ نم لذیو هللا لذأ نم زعیل هناطلس یف طلستملاو

: There are seven groups of people who were cursed by God and His Prophet“

.Those who change the Divine Book - 1

Those who deny divine decrees - 2

Those who change the Prophet’s traditions - 3

Those who make permissible the violation of the rights of my progeny that God has - 4forbidden

Those who use their power and rule to belittle one whom God has honored, and - 5those who use their power and rule to honor one whom God has debased

.Those who make lawful what God has forbidden - 6

.Those who are haughty in worshipping God - 7

Believers Do Not Curse


.ناعلب سیل نمؤملا

(A believer does not curse others.”(2“



It is even forbidden to curse animals in Islam. Overall, we can conclude that cursingmen, animals and objects is forbidden, except for some instances of the infidels, the

hypocrites and those who have usurped the rights of Imam

p: 71

.Safinah al-Bihar, v.2, p.513 - 1Al-Mahajjah al-Bayda, v.5, p.219 - 2

.Ali and his descendants

Lustful Songs ( 9

The next factor that corrupts the tongue is listening to lustful songs. Consider the:following verses

لوق اوبنتجاو ناثوألا نم سجرلا اوبنتجاف مکیلع یلتی ام الإ ماعنألا مکل تلحأو هبر دـنع هل ریخ وهف هللا تامرح مظعی نمو کلذ روزلا

Such (is the Pilgrimage): whoever honors the sacred rites of God, for him it is good in“the Sight of his Lord. Lawful to you (for food in Pilgrimage) are cattle, except thosementioned to you (as exception): but shun the abomination of idols, and shun the

[word that is false.” [The Holy Qur’an, al-Hajj 22:30

امارک اورم وغللاب اورم اذإو روزلا نودهشی ال نیذلاو

Those who witness no falsehood, and, if they pass by futility, they pass by it with“[honorable (avoidance).” [The Holy Qur’an, al-Furqan 25:72

The Arabic expressions that are translated into “shun the word that is false” and“witness no falsehood” in the above verses of the Holy Qur’an have been interpretedby Shuham and Ibn Abi Amir and Abi Basir (in al-Kafi) and others as implying lustfulmusic. The following verse is also said to refer to lustful music aimed at corrupting the

.people

نیهم باذع مهل کئلوأ اوزه اهذختیو ملع ریغب هللا لیبس نع لضیل ثیدحلا وهل يرتشی نم سانلا نمو



But there are, among men, those who purchase idle tales, without knowledge (or“meaning), to mislead (men) from the Path of God and throw ridicule (on the Path): for

[such there will be a Humiliating Penalty.” [The Holy Qur’an, Luqman 31:6

However, there are two groups of traditions

p: 72

regarding poetry. Religious poetry is considered to be good in one group of traditions..Other traditions consider lustful poetry to be bad

Joking Around ( 10

point

:Joking around is considered to be bad in Islam. The Noble Prophet said

هحزامت الو كاخأ رامت ال

(Avoid arguing with your brethren and abstain from excessive joking around.”(1“


.اقح الإ لوقأ الو حزمأل ینإ

(I tell jokes, but only say the truth.”(2“

The Prophet’s Jokes

The Prophet told some nice jokes. As an example, consider the following. One day anold lady went to see the Prophet . The Prophet said: “An old lady does not go toHeaven.” The old lady started to cry. Then the Prophet said: “On that day you will not

:” be old. You will be young. God said the following in the Holy Qur’an

اراکبأ نهانلعجف ءاشنإ نهانأشنأ انإ

We have created (their Companions) of special creation, and made them virgin - pure“



[(and undefiled).” [The Holy Qur’an, al-Waqi`ah 56:35-36

:Imam Ali said

.هجم هلقع نم جم الإ هحزم ؤرما حزم ام

(A person does not jest but that something of his intellect is cast out.” (3“

Making Fun of Others ( 11

point

Scholars in ethics have considered making fun of people as one of the factors that:corrupt the tongue. God said

اوزملت اـلو نهنم اریخ نکی نأ یـسع ءاـسن نم ءاـسن اـلو مهنم اریخ اونوکی نأ یـسع موق نم موق رخـسی اـل اوـنمآ نیذلا اـهیأ اـی نوملاظلا مه کئلوأف بتی مل نمو نامیإلا دعب قوسفلا مسالا سئب باقلألاب اوزبانت الو مکسفنأ

O ye who believe! Let not some men among you laugh at others: It may be that the“((latter

p: 73

.Al-Mahajjah al-Bayda, v.5, p.231 - 1.Ibid. pg.232 - 2

.Nahjul Balaghah, Fayzul Islam, Hikmat no.442 - 3

are better than the (former): Nor let some women laugh at others: It may be that the(latter are better than the (former): Nor defame nor be sarcastic to each other, norcall each other by (offensive) nicknames: Ill-seeming is a name connoting wickedness,(to be used of one) after he has believed: And those who do not desist are (indeed)

[doing wrong.” [The Holy Qur’an, al-Hujurat 49:11

The first principle referred to in this verse is respecting the Muslims. Muslims shouldrespect each other in social encounters. Materialists have a different world outlookthan Muslims. Materialists respect one for his physical beauty, but Muslims respect



man’s moral values. In the above verse, making fun of others is forbidden. Men areunaware of each other’s inner thoughts and feelings. It may be that an ugly man hasa very beautiful character. He might be made fun of for his looks, but if others knewhim well they would never make fun of him. That is why it is not allowed to make fun

.of anyone

The Psychological Motivation behind Making Fun of Others

A form of inferiority complex is considered a psychological root of making fun of otherpeople. That is why respectable people never make fun of anyone. Those who makefun of others also enjoy insulting others. They have a sort of vicious attitude. Beasts

.attack the people physically, and they attack the people’s honor

Imam Sajjad’s Views on Clowns

A clown once pulled off Imam Sajjad’s cloak. The Imam did not say anything. The.people followed the clown and took back the cloak

p: 74

They brought it back and put it on Imam Sajjad’s shoulder. Imam Sajjad asked: “Whodid that?” The people said: “It was a clown who makes the people laugh.” Then Imam

:Sajjad said

.نولطبملا هیف رسخی اموی نا هللا

Tell him that there is a day for God in which those who indulge in vain and futile acts “(will not gain anything but loss.”(1

It is Forbidden to Make Fun of the Crippled

Some people are crippled for some reason. They lose their physical health. If peoplemake fun of those who are crippled, then they will get hurt. They will get hurt due tobeing made fun of and due to not being healthy. That is why Imam Ali said the

:following in his supplications



.يدنع کمعن عئادو نم اهعجرت هعیدو لوأو یمئارک نم اهعزتنت همیرک لوأ یسفن لعجا مهللاإ

O God! Make my soul the first of the my precious possessions that You take from me, “and the first trust that you return to me from among Your blessings entrusted to

(me.”(2

:Imam Husayn said

ینملظ نم یلع ینرصناو ینع نیثراولا يرصبو یعمس لعجاو یحراوجب ینعتمو

O Lord! Make me benefit from all my body parts. Let my eyes and ears be my“inheritors, (i.e. protect me from becoming crippled), and give me victory over

(everyone who oppresses me.” (3

AL-Jahiz and the Effect of Making Fun of Others

Al-Jaĥiz was an educated man who lived in the ninth century. Many books andwritings have remained from him. He was a very ugly man. He was always supported

by the Abbasid Caliphs since he expressed his opposition to Ali . One day he told his

p: 75

.Manaqib Ibn Shahrashub, v.4, p.158 - 1.Nahjul Balaghah, Fayz al-Islam, Sermon No. 206 - 2

.A part of Du’a ‘Arafah, Tatamat al-Muntaha, p.256 - 3

students that he was never belittled as much as he was done by a lady once. She hadrun across him once and asked him to follow her. She had taken him to a sculptor, andsaid to him: “That is it.” Then she walked away. When he asked the artist what thestory was, he was told that the lady had ordered the artist to make a sculpture ofSatan. The artist had told her that he could only make the sculpture if he sees Satan.

.Then the lady had brought him in and shown him to the artist as a model for Satan

Divulging Secrets ( 12

Another factor that corrupts the tongue is divulging other people’s secrets. This is



:considered bad in Islam. The Noble Prophet said

هنامأ یهف تفتلا مث ثیدحلا لجرلا ثدح اذإ

When someone says something and goes away, what he said is left as a trust near“(the one who hears him.”(1

:He also said

.هنامأ مکنیب ثیدحلا

(What others tell you is entrusted to you.”(2“

:Imam Hasan has been narrated as saying

.کیخأ رسب ثدحت نأ هنایخلا نم نإ

(It is an act of treachery to speak of your brethren’s secrets.”(3“

Fake Promise ( 13

One of the factors that corrupt the tongue is making fake promises upon which onedoes not act. Acting upon what you promise is one of the signs of divine men. We read

:the following in the Holy Qur’an

دوقعلاب اوفوأ اونمآ نیذلا اهیأ ای

[O ye who believe! Fulfil (all) obligations.” [The Holy Qur’an, al-Ma’ida 5:1“


نید هدعلا

(A promise is a debt.”(4“

God

p: 76



.Al-Mahajjah al-Bayda, v. 5, p.37 - 1.Ibid - 2.Ibid - 3

. Al-Mahajjah al-Bayda, v. 5, p.237 - 4

:has mentioned Isma’il to be strictly true to what he promised

ایبن الوسر ناکو دعولا قداص ناک هنإ لیعامسإ باتکلا یف رکذاو

Also mention in the Book (the story of) Isma'il: He was (strictly) true to what he“[promised, and he was an apostle (and) a Prophet.” [The Holy Qur’an, Maryam 19:54

False Swearing or Statements ( 14

point

Lying is a great sin. It will result in the loss of one’s honor. Many Qur’anic verses andtraditions outline the wickedness of lying. Abu Sa`eed was quoted to have heard the

:Prophet supplicate to God as follows

.بذکلا نم یناسلو انزلا نم یجرفو قافنلا نم یبلق رهط مهللا

O God! Please purify my heart from hypocrisy, purify me from acts of fornication, and“(purify my tongue from lying.” (1

:Imam Baqir said

.نامیإلا بارخ وه بذکلا نإ

(Lying is the ruin of man’s faith.”(2“

:The Commander of the Faithful said

.هلزهو هدج بذکلا كرتی یتح نامیإلا معط دبع دجی ال

(No man shall taste faith unless he abandons lying, be it serious or as a joke.”(3“

A man told the Prophet : “O’ Prophet of God! Would a believer commit a sexual sin?”



He said: “Maybe sometimes.” The man asked: “Would a believer tell a lie?” The:Prophet answered

نوبذاکلا مه کئلوأو هللا تایآب نونمؤی نیذلا ال بذکلا يرتفی امنإ

Never! God the Exalted said: “It is those who believe not in the Signs of God that forge[falsehood….”(4) [The Holy Qur’an, al-Naĥl 16:105

:It was quoted on the authority of Imam Hasan Askari

.بذکلا هحاتفم لعجو تیب یف ثئابخلا تطح

All evil deeds were placed in a room and lying was made its“

p: 77

.Al-Mahajjah al-Bayda, p.241 - 1.Usul al-Kafi, v.2, p.329 - 2.Usul al-Kafi, v.2, p.340 - 3

.Safinah al-Bihar, v.2, p.473 - 4

(key.”(1

.This implies that if one lies he will fall into sin

Finding the Roots of Lying


.هسفن هناهم نم الإ بذاکلا بذکی ال

(One only tells lies because of his feeling of being lowly.”(2“

On the other hand, honesty is rooted in a feeling of self-security and confidence. Oneday Hajjaj extended his sermon when he was lecturing on the pulpit. A man cried fromthe crowd: “It is time for prayer. Cut it short. Neither time will stop in respect for younor will God accept your apology.” Hajjaj became upset about this open statement in



.public and had the man imprisoned

When the man’s relatives went to see Hajjaj and told him that the man is insane,Hajjaj said that he had to confess to this fact himself. They went to see the man andtold him to confess to being insane to be freed. The man said: “God has created mehealthy and intelligent. I am not mad. Why should I falsely confess to being insane?”Then Hajjaj was told about what the man said. Hajjaj respected his honesty and freed

(him.(3

Gossiping ( 15

point

Gossiping will also corrupt the tongue. Before proceeding, we must clarify what ismeant by gossiping. The late Shaheed Thani defined gossiping as ascribing things tosomeone behind their back that they dislike, and with the intention of belittling him.(4)Abu-Dharr was questioned about the meaning of gossiping. He replied: “Saying whatmight hurt your Muslim brother if he hears it behind his back.”(5) Gossiping is

forbidden in Islam. Sheikh Mortazavi has

p: 78

.Mustadrak al-Wasa’il, v.2, p.100 - 1

.Mustadrak al-Wasa’il, v.2, p.100 - 2.Koodak, Guftar-e-Falsafi, v.2, p.45, quoted from Thamarat al-Awraq, p.233 - 3

.Makasib, p.41 - 4.Ibid - 5

declared gossiping to be forbidden, and has used the following verse to support his(view:(1

محل لکأی نأ مکدـحأ بحیأ اضعب مکـضعب بتغی الو اوسسجت الو مثإ نظلا ضعب نإ نظلا نم اریثک اوبنتجا اونمآ نیذلا اهیأ اـی میحر باوت هللا نإ هللا اوقتاو هومتهرکف اتیم هیخأ

O ye who believe! Avoid suspicion as much (as possible): for suspicion in some cases“



is a sin: And spy not on each other behind their backs. Would any of you like to eat theflesh of his dead brother? Nay, ye would abhor it. But fear God: For God is Oft-

[Returning, Most Merciful.” [The Holy Qur’an, al-Hujurat 49:12

The act of gossiping is bad since both the speaker and the listener are attacking adefenseless person. It is as if one eats the flesh of his dead defenseless brother andthe other one attacks one who is not present there to defend himself. Four points are

:stressed in the Qur’an in this regard

.Muslims and brothers in faith are just like our brothers 1

.A Muslim’s honor is just like his flesh 2

.Gossiping behind his back to hurt his honor is like eating his flesh 3

The fact that he is absent and is unable to defend himself is similar to him being 4.dead. It is not right to attack a dead defenseless person

:That is why Imam Ali has said

.زجاعلا دهج هبیغلا

(Backbiting is the endeavour of the weak.”(2“

:The second verse regarding this issue is

ایندلا یف میلأ باذع مهل اونمآ نیذلا یف هشحافلا عیشت نأ نوبحی نیذلا نإ

p: 79

.Makasib - 1.Sharh Ghurar wa Durar, Khansari, v.1, p.268 - 2

نوملعت ال متنأو ملعی هللاو هرخآلاو

Those who love (to see) scandal published broadcast among the Believers, will have“a grievous Penalty in this life and in the Hereafter: God knows, and ye know not.” [The



[Holy Qur’an, al-Noor 24:19

Man is a social creature and the society in which he lives is like his house. He shouldsafeguard it just as he safeguards his house and prevent the influence of anycorruption into the society. Islam seriously fights whatever corrupts the society.Gossiping is also seriously fought with because it unveils hidden flaws. Islam does notlike this and instructs people to cover up each other’s faults. The third verse regarding

:this issue is

امیلع اعیمس هللا ناکو ملظ نم الإ لوقلا نم ءوسلاب رهجلا هللا بحی ال

God loveth not that evil should be noised abroad in public speech, except where“injustice hath been done; for God is He who heareth and knoweth all things.” [The

[Holy Qur’an, al-Nisaa 4:148

We must realize that any form of evil in public speech has been forbidden here. Thus:gossiping is forbidden. The fourth verse in this regard is as follows

هزمل هزمه لکل لیو

Woe to every (kind of) scandal-monger and-backbiter.” [The Holy Qur’an, al-“[Humaza, 104:1

Some commentators have said that this verse was revealed about al-Walīd ibn al-.Mughīrah who used to gossip behind the Prophet’s back and made fun of him up front

Gossiping is Forbidden as Expressed by Traditions

There are many traditions that stress the bad effects of gossiping. The Noble Prophet:said

.هضرعو هلامو همد مارح : ملسملا یلع ملسملا لک

Everything of the Muslim“

p: 80



(is to be respected by Muslims: his life, his wealth and his honor.”(1

Fayz Kashani has declared that gossiping is a cause of violation of one’s honor. Jabir : and Abu Saeed have both quoted on the authority of God’s Prophet

.هبحاص هل رفغی یتح هل رفغی هبیغلا ال بحاص نإو .هیلع هللا بوتیف ینزی دق لجرلا نإف .انزلا نم دشأ هبیغلا نإف هبیغلاو مکایإ

Avoid gossiping since it is worse than committing fornication. Sometimes a man“might make a mistake and commit fornication. Once he gets sorry and repents, Godwill accept his repentance. But if one gossips his sin will not be forgiven unless the one

(behind whose back he gossips forgives him.”(2

The Important News of the Night of Ascension

: Anas quoted on the authority of God’s Prophet

سانلا نوباتغی نیذـلا ءـالؤه لاـق : ءـالؤه ؟ نم لـیئربج ، اـی تلقف : مهریفاـظأب ، مههوجو نوشمخی موق یلع یب يرـسأ هلیل تررم .مهضارعأ یف نوعقیو

On the night of the Ascension, I ran across a group of people who were scratching“their faces with their nails. I asked Gabriel about them. He said: These are the peoplewho have gossiped behind the people’s backs and have caused the loss of people’s

(honor.”(3

Gossiping and Immediate Reaction

It is natural that for every action there is a reaction. What is the reaction to gossiping?Al-Barra` said: “The Prophet delivered a sermon. All those who were freed were also

:there and heard his sermon. The Prophet said

نمو هتروع ، هللا عبتت هیخأ هروع عبتت نم هنإف مهتاروع ، اوعبتت الو نیملـسملا اوباتغت ال هبلقب ! نمؤی ملو هناـسلب ملـسأ نم رـشعم اـی هتروع هللا عبتت

p: 81

.Al-Mahajjah al-Bayda, v.5, p. 251 - 1



.Ibid - 2

.Ibid - 3

.هتیب یف ولو هحضفی

O those who have confessed faith but do not really have faith! Do not gossip behind“the Muslims’ backs. Do not pursue their hidden secrets. Whoever does so, God willpursue his hidden secrets, and when God does that He will disgrace him although it

(may be in his own house.”(1

: Sheikh Sadooq quoted on the authority of the Prophet

نمو .قئالخلا سوؤر یلع هتروع هللا فشکو منهج یف اهعـضو اهاطخ هوطخ لوأ تناـک هتروع فشکو هیخأ هبیغ یف یـشم نم .هللا مرح امل لحتسم وهو تام کلذک وهو تام نإف هؤوضو ضقنو هموص لطب املسم باتغا

One who gossips behind his Muslim brother’s back and intends to divulge his secrets“is taking a step towards Hell. God will make his hidden secrets known to the public.Whoever gossips behind a Muslim’s back loses the acceptance of his fasting andablution. If he dies in this state, he has died as one who has allowed what God has

(forbidden.”(2

It is obvious that the loss of the reward of the fasting and the prayer is meant here. : Imam Sadiq quoted on the authority of God’s Prophet

.هفوج یف هلکآلا نم ملسملا لجرلا نید یف عرسأ هبیغلا

(Gossiping works faster than a cancerous cell in destroying a Muslim’s faith.”(3“

Therefore, we can say that gossiping is like the cancer of the religion. Al-Mufaddal ibn : `Umar quoted on the authority of Imam Sadiq

هیالو یلإ هتیالو نم یلاعت هللا هجرخأ سانلا نیعأ نم طقسیل هتورم مدهو هنیش اهب دیری هیاور نمؤم یلع يور نم

p: 82

Al-Mahajjah al-Bayda, v.5, p.252 - 1



.Ibid. p.254 - 2.Ibid - 3

.ناطیشلا هلبقی الف ناطیشلا

One who talks against a believer and intends to harm him, belittle him or harm his“honor shall be cast out of divine friendship by God and entrusted to Satan. Even Satan

(shall not accept him.”(1

Gossiping is Not Limited to Acts of the Tongue

Gossiping is not limited to acts of the tongue. Rather it could be any kind of act thathas the same purpose behind it. It is forbidden by the tongue since it shows the flawsof a brother to another brother. Therefore, it is also forbidden in any other form.Imitating the way a crippled person walks is also another form of gossiping since itshows his flaw. It is even worse. A woman went to see Ayeshah. When she leftAyeshah pointed at her implying that she is short. God’s Prophet said: “You gossiped

(behind her back.”(2

The Listener is a Partner in Gossiping

:God’s Prophet said

.بیغتسملا ونص هبیغلل عمتسملا

(One who listens to gossip is a partner in gossiping.”(3“

Therefore, he has a share of the punishment for this sin unless he verbally condemnsthe act of gossiping, interrupts it, or leaves the meeting. Even if he cannot do so, heshould consider it bad in his mind. If he verbally opposes what is said but is internally

:in agreement with it, then he is a hypocrite. God’s Prophet said

.قئالخلا سوؤر یلع همایقلا موی هللا هلذأ هرصنی ملف هل رصتنی نأ یلع ردقی وهو نمؤم هدنع لذأ نم

Whoever sees a believer is belittled in front of him and can help him but does not do“so, shall be belittled by



p: 83

.Ibid. p.255 - 1.Ilm-e-Akhlaq-e-Islami, (Farsi translation of Jami’al-Sa’dat) v.2, pp.393-396 - ‘ 2

.Ibid - 3

(God in public in the Hereafter.”(1

:He also said

.همایقلا موی هضرع نع دری نأ هللا یلع اقح ناک بیغلاب هیخأ ضرع نع در نم

On the Resurrection Day God shall protect the honor of whoever protects a brother’s“(honor in his absence.”(2

:He also said

.رانلا نم هقتعی نأ هللا یلع اقح ناک بیغلاب هیخأ ضرع نع بذ نم

It is incumbent upon God to protect from the Fire of Hell one who defends a brother’s“(honor in his absence.”(3

The Motivations for Gossiping

Anger, jealousy or grudge - 1

Making fun of others - 2

Seeking nobility - 3

Ascribing wicked deeds to others - 4

Peer pressure - 5

Knowing that someone will inform someone else of one’s flaws - 6

Sympathy - 7



Acting amazed at what wicked acts are performed - 8

How to Cure the Bad Habit of Gossiping

One of the ways to treat the bad habit of gossiping is to educate the person about itsbad consequences in this world and the Hereafter. It is also important to eliminate theinternal motivations for gossiping. It is helpful to remember that one will be subject to

.God’s wrath. It is also important to realize that it does not help to fool oneself

In case gossiping is done due to peer pressure, it is best to realize that God’s pleasureis more important than that of our peers. One should also realize that gossiping withother motivations like sympathy and the like is in itself a violation of divine decrees

.and is not considered a religiously motivated act

Gossiping and the Freedom of Speech as Viewed by Islam

How much freedom of speech is there in Islam? What are the limits to

p: 84

Al-Mahajjah al-Bayda - 1.Ibid - 2.Ibid - 3

the freedom of speech, if any? There is no doubt that Islam allows the freedom of:speech as we read

بابلألا اولوأ مه کئالوأ هللا و مهاده نیذلا کئالوأ هنسحأ نوعبتیف لوقلا نوعمتسی نیذلا دابع رشبف

So announce the good news to My Servants, - Those who listen to the Word, and“follow the best (meaning) in it: those are the ones whom God has guided, and those

[are the ones endued with understanding.” [The Holy Qur’an, al-Zumar 39:16-17

This act of listening to the Word and following the best is only possible where there is:freedom of speech. Imam Ali has been quoted as saying



.لاق نم یلإ رظنت الو لاق ام یلإ رظنأ

(Look at what is said, not at who has said it.”(1“

:Imam Ali said

.نیکرشملا نم ولو همکحلا اوذخ .لالضلا لهأ نم ولو همکحلا اوذخ

Accept words of wisdom even if uttered by those who have gone astray. Accept“(wisdom even if it is expressed by the infidels.”(2

The Way the Immaculate Imams Encountered Opposing Views

A study of the way the Immaculate Imams encountered opposing views shows thatthey all stressed good treatment of those with opposite views. As an example we cancite people like Sa`d ibn Waqqas, Abu-Musa Al-Ashàri and many others who did notpledge allegiance to Imam Ali in the beginning of his Caliphate. Imam Ali did notbother any of them. He also tried not to fight with those who broke their covenant andtried to enter a fight with him as much as possible. We can cite people like Talĥah and

.Zubayr as examples

We

p: 85

Daramadi bar Huquq-e-Islami, p.271, quoted from Ithbat al-Huda, translated by - 1.Jannati, v.1, p.46

.Ibid - 2

read the following in Wasaìl al-Shīàh: “Indeed Ali never ascribed paganism to thosewho fought with him. He only said that they are those of our brothers who haveoppressed us.”(1) Also Imam Sadiq treated people like Ibn Abi’l-Àwja` well.Therefore, there is no doubt about the freedom to speak. Rather Islam forbids any

.form of abuse and anarchy

The Jurisprudents’ View on the Value of the Tongue



At last, we shall study the jurisprudents’ view on the value of the tongue. Thejurisprudents have stated that there is full compensation for cutting off a healthyperson’s tongue. Al-Muĥaqqiq al-Hilli said:(2) “There is full compensation for a healthytongue. If the tongue of a healthy person is partially damaged, there is partialcompensation for it based on the amount of his ability left to express the twenty-eightletters of the alphabet.(3) There is one-third compensation for a damaged or

(stuttering tongue.” (4

The grand Ayatollah Khu’i said: “When the tongue is so damaged that it is not usefulfor the purpose it is supposed to serve, one does not consider how much of it isdamaged. Rather the compensation for the tongue depends on the degree of loss ofthe ability to speak. For example, if one fourth of the tongue is cut, but the person can

.only utter one fourth of the words then there is half compensation

If one half of the tongue is cut, but only one fourth of the letters cannot be uttered bythe person damaged, then there is only one-fourth compensation required. Thus, the

compensation for

p: 86

.Wasa’il al-Shi’ah, v.11, p.62 - 1.Mukhtasar al-Nafi’, p.300 - 2

He was referring to Arabic. Obviously this can be adjusted for other languages - 3.accordingly

.Mukhtasar al-Nafi’, p. 300 - 4

the tongue does not depend on the geographical location or the language of theperson whose tongue has been damaged. Rather it depends on the degree of loss of

(the ability to utter the letters.”(1

Right n. 4: The Right of Hearing

point

عمسلا قح



باب هنإف امیرک اقلخ بسکت وأ اریخ کبلق یف ثدـحت همیرک ههوفل الإ کـبلق یلإ اـقیرط هلعجت نأ نع ههیزنتف عمسلا قح امأو .هللااب الإ هوق الو .رش وأ ریخ نم اهیف ام یلع یناعملا بورض هیلإ يدؤی بلقلا یلإ مالکلا

And the right of hearing is to keep it pure by not making it the direct pathway to yourheart, except for noble words that establish some good in your heart or grant you anoble trait. Indeed hearing is the gateway through which various concepts reach the

(heart —whether good or evil. And there is no power but in God.(2

:The Almighty God said

نورکشت ام الیلق هدئفألاو راصبألاو عمسلا مکل لعجو مکأشنأ يذلا وه لق

Say: It is He who has created you (and made you grow), and made for you the“faculties of hearing, seeing, feeding and understanding. Little thanks it is ye give.”

[[The Holy Qur’an, al-Mulk 67:23

The Role of Hearing in Development

When man is born, he is not familiar with the creatures in this world, but he slowlygets acquainted with them. One of the means of acquiring such recognition is thefaculty of hearing. We hear things and they are recorded in our minds. Imam Ali said

:to someone seeking advice

.لمعتسا مث نقیتسا مث مهفتسا مث عمتسإ لئاسلا ! اهیأ

.O questioner! Listen first, and then understand“

p: 87

.Mabani Taklimat al-Minhaj, v.2, p.290 - 1In the other version it is followed by: ”The right of your hearing is to keep it pure - 2

.” from listening to backbiting and listening to that to which it is unlawful to listen

(Then believe and put what you have learned into practice.”(1

Thus, we realize that the key to understanding, believing and putting things into



practice is our hearing. Therefore, hearing can be considered our social sense, and in.this sense, it can be considered more important than seeing

?What is sound

Sound is produced from vibration. Human voice is the product of the vibration of ourvocal cords. It has been proven that sound will not be transmitted in a vacuum.However, we should not think that air is the only media for the transmission of sound.Sound can be propagated in liquids, gases and solids. It propagates in liquids fasterthan in gases. Solids propagate sound even faster than liquids do. There are three

.parts to the ear: the external ear, middle ear and inner ear

The external ear consists of the pinna(2) and the ear canal. The pinna is made ofcartilage and is so formed as to act as a receiving antenna in charge of guiding theincoming sound waves towards the ear canal. The ear canal is nearly threecentimeters long, and produces wax to prevent the entry of dirt and insects into theear. The middle ear is separated from the ear canal by the eardrum. The middle earnormally contains air and is connected to the back of the pharynx by the Eustachian

.tube. There are delicate bones in the middle ear

When sound waves enter the ear and touch the eardrum, these delicate bonesvibrate and transfer these signals to a

p: 88

.Usul al-Kafi, v.2, p.456 - 1.The largely cartilaginous projecting portion of the external ear - 2

liquid inside the ear. The hearing cells that are there sense these changes andtransmit the information to the brain. In simple terms, that is how we hear. Ourhearing ability depends on the position of the source of sound, our physical state, the

.way we eat, and our age

Anatomy and Physiology of the Ear



?What is the ear

:The ear is the organ of hearing. The parts of the ear include

:External Ear or Outer Ear, consisting of

.Pinna or auricle - the outside part of the ear ( 1

External auditory canal or tube - the tube that connects the outer ear to the inside ( 2.or middle ear

Tympanic membrane - also called the eardrum. The tympanic membrane divides ( 3.the external ear from the middle ear

:Middle ear (tympanic cavity), consisting of ( 4

A) Ossicles - three small bones that are connected and transmit the sound waves to(the inner ear. The bones are called: malleus,(1) incus,(2) stapes.(3

B) Eustachian tube - a canal that links the middle ear with the throat area. TheEustachian tube helps to equalize the pressure between the outer ear and the middleear. Having the same pressure allows for the proper transfer of sound waves. The

.Eustachian tube is lined with mucous, just like the inside of the nose and throat

:Inner ear, consisting of ( 5

(A) Cochlea (contains the nerves for hearing

(B) Vestibule (contains receptors for balance

(C) Semicircular canals (contain receptors for balance

?How do we hear

Hearing starts with the outer ear. When a sound is made outside the outer ear, thesound waves, or vibrations, travel down the external auditory canal and

p: 89



.The outermost of a chain of three small bones of the mammalian middle ear - 1.The middle bone of a chain of three small bones in the ear of a mammal - 2

.The innermost ossicle of the ear of mammals - 3

strike the eardrum (tympanic membrane). The eardrum vibrates. The vibrations arethen passed to three tiny bones in the middle ear called the ossicles. The ossiclesamplify the sound. They send the sound waves to the inner ear and into the fluid-

(. filled hearing organ (cochlea

Once the sound waves reach the inner ear, they are converted into electrical impulsesthat the auditory nerve sends to the brain. The brain then translates these electrical

.impulses into sound

The Ear Relative to the Eyes and the Heart

Now let us address the question of why the ear is usually mentioned before the eyes:and the heart in the Holy Qur’an. Let us look at a few verses in this regard

راصبألاو عمسلا کلمی نمأ ضرألاو ءامسلا نم مکقزری نم لق

Say: Who is that sustains you (in life) from the sky and from the earth? Or who is it“[that has power over hearing and sight?” [The Holy Qur’an, Yunus 10:31

الوؤسم هنع ناک کئلوأ لک داؤفلاو رصبلاو عمسلا نإ

Surely the hearing and the sight and the heart, all of these, shall be questioned about“[that.” [The Holy Qur’an, al-Israa 17:36

Also in Naĥl 16:78, Baqarah 2:7, Ha-Mim 41:20 and many other verses hearing and theears have been mentioned before seeing and the eyes. Scientists have mentionedseveral reasons for the superiority of the ear over the eye. At first we should realizethat the range of frequencies we could detect via our hearing is wide. The ratio of thehighest frequencies we can hear to the lowest is nearly one thousand. However, our

sight



p: 90

.is much more limited

We can only sense a small fraction of the wavelengths. We cannot see the infrared orthe ultraviolet. The eyes are also very vulnerable and might easily be damaged if welook at the sun or an eclipse, or ultraviolet light emitted while welding is in progress.However, the ears are much stronger. In addition, our viewing angle is very limited,while we can hear sounds coming to us from all directions. These seem to be thephysical reasons for the superiority of hearing to sight, but it seems that hearing is

(more powerful than sight in self-reconstruction and spiritual enlightenment.(1

The Jurisprudents’ View on the Value of the Ear

In addition to the rights of the hearing that we discussed, the ear has certain worthexpressed in Islamic jurisprudence. Al-Muĥaqqiq al-Hilli said: “The compensation tobe paid for both ears is full compensation: Each ear’s compensation is one half of thefull compensation. The compensation for the earlobe is one-third of the full

(compensation whether it be torn or punctured.(2

In addition, in the Farsi editions of the Treatise of the Muslim Jurisprudents we read:“If you cut both ears off, or make them deaf you must pay the full compensation. Ifyou only cut or damage one ear, you must pay half compensation. If one cuts

(someone else’s earlobe he should do his best to please him.”(3

Right n. 5: The Right of the Sight

point

رصبلا قح

باب رـصبلا نإف املع ، اهب دیفتـست وأ ارـصب اهب لبقتـست هربع عضومل الإ هلاذـتبا كرتو کل لحی ـال امع هضغف كرـصب قح امأو .رابتعالا

And the right of



p: 91

.Avvalin Daneshgah va Akharin Payambar, v.15, pp.101-106 - 1.Mukhtasar al-Manafi’, p.300, and Mabani Taklimat al-Minhaj, v.2, p.282 - 2

.The Treatise of al-Khu’i, p.503 - 3

your sight is that you lower it before everything which is unlawful to you. And that youabandon using it except in situations in which you can take heed in such a way thatyou gain insight or acquire knowledge by it. Indeed the sight is the gateway to

.reflection

Both vision and the eyes are considered here. For example, consider the following:verse

رصبلا حملک الإ هعاسلا رمأ امو

And the Decision of the Hour (of Judgment) is as the twinkling of an eye.” [The Holy“[Qur’an, al-Naĥl 16:77

:Also, consider the following verse

نورکشت مکلعل هدئفألاو راصبألاو عمسلا مکل لعجو

And He gave you hearing and sight and intelligence and affections: that ye may give“[thanks (to God).” [The Holy Qur’an, al-Naĥl 16:78

:It also covers the concept of insight. For example, consider the following verse

نیکرشملا نم انأ امو هللا ناحبسو ینعبتا نمو انأ هریصب یلع هللا یلإ وعدأ یلیبس هذه لق

Say thou: "This is my way: I do invite unto God, - on evidence clear as the seeing with“one's eyes, - I and whoever follows me. Glory to God! And never will I join gods with

[God!" [The Holy Qur’an, Yusuf 12:108

The Vision System: A Multidisciplinary One

The vision system is so important in our understanding that it is given special



consideration in psychology. It is so important in physics because it is related to lightand optics. It is given especial consideration by philosophers because it is important indiscovering mysterious things. It is of especial consideration in biology because it is an

important part of the human

p: 92

body. Thus, it is not an exaggeration to say that it is the subject of study of several.fields of science

Proper Use of the Eyes

:God the Almighty advised us about the importance of the eyes in the Holy Qur’an

نینیع هل لعجن ملأ

[Have We not made for him a pair of eyes?” [The Holy Qur’an, al-Balad 90:8“

The eyes are man’s most important means of communicating with the outside world.The eyes are so amazing that they force us to be humble to our Creator. However,

:some people do not make proper use of them

کئلوأ اهب نوعمـسی ال ناذآ مهلو اهب نورـصبی ال نیعأ مهلو اهب نوهقفی ال بولق مهل سنإلاو نجلا نم اریثک منهجل انأرذ دقلو نولفاغلا مه کئلوأ لضأ مه لب ماعنألاک

Many are the Jinns and men we have made for Hell: They have hearts wherewith“they understand not, eyes wherewith they see not, and ears wherewith they hear not.They are like cattle, - nay more misguided: for they are heedless (of warning).”[The

[Holy Qur’an, al-A’raf 7:179

There is a tradition from the Prophet of God regarding the above verse [al-Balad 90:8]:which reads: “God told the children of Adam

تمرح ام ضعب یلإ كرـصب کعزان نإو .قبطأف نیتقبطب هیلع کتنعأ دـقف کیلع تمرح ام یف کناسل کعزان نإ مدآ ! نب اـی .قبطأف نیتقبطب هیلع کتنعأ دقف کیلع

O Children of Adam! I have given you two lips. If your tongue tries to make you“



commit a forbidden act, close your lips. I have given you eyelids. If your eyes try tomake you commit a

p: 93

(forbidden act, close your eyelids.”(1

The eyes must be closed to what is forbidden by God. We read the following about the:unbelievers in the Holy Qur’an

اعمس نوعیطتسی ال اوناکو يرکذ نع ءاطغ یف مهنیعأ تناک نیذلا

Unbelievers) whose eyes had been under a veil from remembrance of Me, and who “)[had been unable even to hear.” [The Holy Qur’an, al-Kahf 18:101

In this verse, we read that the unbelievers did not close their eyes to what isforbidden to look at. Rather they closed their eyes from what reminds man of God.They did not hear even though they had the hearing faculty. In fact, the unbelieversdisabled their most useful faculty to seek the truth and realize the realities. It isinteresting to note that God says that their eyes had been under a veil from Hisremembrance. Thus, they could not see God’s signs. They went astray due to notseeing the truth. We cannot see God’s remembrance with our eyes. Rather we see

.His signs that remind us of him

Looking at One’s Creation

One proper use of the eyes is in cases that the Qur’an has pointed out. The Qur’an:invites us to look at our own creation in the following verse

قلخ مم ناسنإلا رظنیلف

قفاد ءام نم قلخ

بئارتلاو بلصلا نیب نم جرخی

Now let man but think from what he is created! He is created from a drop emitted“proceeding from between the backbone and the ribs.” [The Holy Qur’an, al-Tariq 86:5-



[7

Thus, the Qur’an directs man to consider how he is created from sperm

p: 94


.to realize what we are

Looking at Food

The second instance that the Qur’an invites man to look to is to consider what he eats.:The Qur’an says

هماعط یلإ ناسنإلا رظنیلف

[Then let man look at his food, (and how We provide it)” [The Holy Qur’an, ‘Abasa 80:24“

The closest thing to man that exists outside our body but becomes a part of us wheneaten is food. If we do not eat, we will die soon. That is why the Qur’an stresses fooditems, especially those derived from plants and trees. There are variousinterpretations of this verse. Some consider this looking to be considering whetherwhat we have obtained for eating is from legitimate means or not. Others consider

:food for the mind, too. Imam Baqir said

هذخأی نمع هذخأی ، يذلا هملع

(Look and see from whom you get your knowledge.”(1“

:There are many occasions in the Qur’an where we are instructed to look such as

یف اوریـسف هلـالضلا هیلع تقح نم مهنمو هللا يدـه نم مهنمف توغاطلا اوبنتجاو هللا اودـبعا نأ ـالوسر همأ لـک یف اـنثعب دـقلو .نیبذکملا هبقاع ناک فیک اورظناف ضرألا

For We assuredly sent amongst every People an apostle, (with the Command), "ServeGod, and eschew Evil": of the People were some whom God guided and some on



whom error became inevitably (established). So, travel through the earth, and see[what was the end of those who denied (the Truth). [The Holy Qur’an, al-Naĥl 16:36

:We also read

ریدق ءیش لک یلع هللا نإ هرخآلا هأشنلا ئشنی هللا مث قلخلا أدب فیک اورظناف ضرألا یف اوریس لق

:Say“

p: 95

.Tafsir al-Safi, v.2, p.789 - 1

Travel through the earth and see how God did originate creation; so will God producea later creation: for God has power over all things.” [The Holy Qur’an, al-‘Ankabut

[29:20

It is Forbidden to Look at Unfamiliar Women

نوعنصی امب ریبخ هللا نإ مهل یکزأ کلذ مهجورف اوظفحیو مهراصبأ نم اوضغی نینمؤملل لق

الو نهبویج یلع نهرمخب نبرـضیلو اهنم رهظ ام الإ نهتنیز نیدـبی الو نهجورف نظفحیو نهراصبأ نم نضـضغی تانمؤملل لـقو وأ نهتاوخأ ینب وأ نهناوخإ ینب وأ نهناوخإ وأ نهتلوعب ءانبأ وأ نهئانبأ وأ نهتلوعب ءابآ وأ نهئابآ وأ نهتلوعبل الإ نهتنیز نیدبی

نبرـضی الو ءاسنلا تاروع یلع اورهظی مل نیذلا لفطلا وأ لاـجرلا نم هبرإـلا یلوأ ریغ نیعباتلا وأ نهناـمیأ تکلم اـم وأ نهئاـسن نوحلفت مکلعل نونمؤملا اهیأ اعیمج هللا یلإ اوبوتو نهتنیز نم نیفخی ام ملعیل نهلجرأب

Say to the believing men that they should lower their gaze and guard their modesty:“that will make for greater purity for them: And God is well acquainted with all that theydo. And say to the believing women that they should lower their gaze and guard theirmodesty; that they should not display their beauty and ornaments except what (mustordinarily) appear thereof; that they should draw their veils over their bosoms and notdisplay their beauty except to their husbands, their fathers, their husband's fathers,their sons, their husband’s sons, their brothers or their brothers' sons, or their sisters'sons, or their women, or the slaves whom their right hands possess, or male servants

free of physical needs, or small children who have no sense of the shame



p: 96

of sex; and that they should not strike their feet in order to draw attention to theirhidden ornaments. And O ye Believers! Turn ye all together towards God, that ye may

[attain Bliss.” [The Holy Qur’an, al-Nur 24:30-31

In these verses, we are advised to look down when we encounter an unfamiliarwoman.(1) We cannot close our eyes since then we cannot walk or we might fall downon the ground. However, by limiting our view we can reduce the amount that we see.Thus, we restrict our looking at the forbidden. As said before God has admonishedmen and women against looking at each other. There are many traditions that have

.expressed the ill effects of such looks

Muhammad ibn Yaqoob quoted on the authority of Muhammad ibn Yahya on theauthority of Ahmad ibn Muhammad on the authority of Ibn Fazzil on the authority of

:Ali ibn Aqabeh on the authority of his father that he heard Imam Sadiq say

هلیوط هرسح تثروأ هرظن نم مکو مومسم ، سیلبإ ماهس نم مهس هرظنلا

A look is like a poisonous dart from the darts of Satan. How many a look has caused“(long-lasting regret.”(2

The similitude between a look and a dart is because a dart will pierce through when ithits the target. A dirty look will also tear down the veils of modesty and chastity. Somedirty looks might lead to a long-lasting sorrow. There are many people whose life is

ruined due to a dirty look. Then they cannot compensate

p: 97

Here the word ‘unfamiliar’ is used for one who is not ‘Mahram’. In this sense, for - 1.women, all men except those mentioned in the above verse are unfamiliar

.Al-Kafi, v.5, p.559 - 2

for this all lifelong. They will be sorry but it will be of no use. Ibn Abi Umayr quoted on : the authority of Al-Kaheli on the authority of Imam Sadiq



.هنتف اهبحاصل اهب یفکو هوهشلا بلقلا یف عرزت هرظنلا دعب هرظنلا

One look after another will sow the seeds of desire in the heart, and it is sufficient“(temptation for the person.”(1

:Imam Sadiq said

.نیعلا روحلا نم هللا هجوزی یتح هرصب هیلإ دتری مل ءامسلا یلإ هرصب عفرف هأرما یلإ رظن نم

If one sees a woman but turns away his eyes and looks at the sky, he will be“(rewarded with a ‘Hoori’(2) in Heaven.” (3

.However, there are exceptions that are discussed below

Exceptions

We learned from the verses of the Holy Qur’an and the sayings of Imam Sajjad that itis not permitted to look at divinely forbidden sights. Now we will point out exceptionsto this rule in Islam. One such case is looking at a woman with whom you want tomarry. There is a chapter in Wasa`il al-Shī`ah on this subject. The first tradition in this

.chapter is as follows

Muhammad ibn Yaqub quoted on the authority of Ali ibn Ibrahim, on the authority ofhis father, on the authority of Ibn Abi Amir, on the authority of Ayoub ibn Khazar, on

: the authority of Muhammad ibn Muslim who asked Imam Baqir

Can a man who intends to marry a woman look at her?” Imam Baqir said: “Yes, since “he wants to buy the most expensive thing.”(4) This tradition only discusses

p: 98

.Wasa’il al-Shi’ah - 1Hoori is used the Holy Qur’an to refer to the believers’ companions in Heaven. “So, - 2and We shall join them to Companions with beautiful, big and lustrous eyes” (SuraDukhan, 44:54). We can read in the footnotes of verses 52:20 and 44:54 of Yusuf Ali’stranslation of the Holy Qur’an: “Hur implies the following ideas: (1) Purity, possibly the



word ‘Hawariyun’ as applied to the disciples of Jesus, is connected with this root; (2)Beauty, especially of the eyes, where the intense white of the eyeballs stands outagainst the intense black of the pupils, thus giving the appearance of luster, andintense feeling, as opposed to dullness or want of expression; and (3) Truth and

.” goodwill.Wasa’il al-Shi’ah - 3


.the permission to look. There are other traditions that clarify things more

Ali ibn Ibrahim quoted on the authority of his father on the authority of Hisham ibn : Salim, Himad ibn Isa and Hafs ibn Bakhtari on the authority of Imam Sadiq

.اهجوزتی نأ دارأ اذإ اهمصاعمو اههجو یلإ رظنی نأب سأب ال

When one intends to marry a woman, it is fine for him to look at her face and her“(wrists.”(1

In another tradition from Abi Al-Ashàri on the authority of Hasan ibn al-Sani, ImamSadiq was asked: “How is it if a man who intends to marry a woman looks at hercarefully. He looks at her face and the back of her head.” Imam Sadiq replied: “Whenhe intends to marry her it is fine for him to look at her face and the back of herhead.”(2) There are also other traditions in this respect that permit looking without

.lustful intentions

The Look of a Male Doctor at a Female Patient

Another exception to this rule applies to a female patient whom no one but a maledoctor can treat. This is expressed in Chapter 130 of Wasaìl al-Shīàh. The firsttradition in this chapter reads: “Muhammad ibn Yaqoob quoted on the authority ofMuhammad ibn Isa, on the authority of Ali ibn al-Hikam, on the authority of Abi

:Hamzah al-Thumali that Imam Baqir was asked

هجالعب قفرأ لجرلا نوکی هیلإ رظنلا حلـصی ناکم ال یف حرج امإو رـسک امإ اهدسج یف ءالبلا اهبیـصی هملـسملا هأرملا نع هتلأس نإ اهجلاعیلف هیلإ ترطضا اذإ لاق : اهیلإ ؟ رظنلا هل حلصیأ ءاسنلا ، نم



p: 99

.Ibid - 1

.Ibid - 2

.تءاش

Consider when a Muslim woman is ill, injured or a part of her body is broken in a place“that cannot be looked at. If the male doctor is more expert in treating her thanwomen, can he look at her body?” The Imam said: “If she is compelled to do it, then let

(him treat her if she wishes.”(1

Looking at Bedouin Women and Women under the Protection of Islam

Another exception is looking at Bedouin women and those who live under theprotection of Islam. There are two traditions on this issue in Chapter 112 of Wasa`il al-Shī`ah. Muhammad ibn Yaqoob quoted on the authority of Ali ibn Ibrahim on theauthority of his father on the authority of al-Nawfeli on the authority of al-Sak’kooni

:on the authority of Imam Sadiq that God’s Prophet said

.نهیدیأو نهروعش یلإ رظنی نأ همذلا لهأ ءاسنل همرح ال

It is not forbidden to look at the hair or the hands of women who live under the“(protection of Islam.”(2

Muhammad ibn Yaqoob quoted on the authority of some of the companions, on theauthority of Ahmad ibn Muhammad ibn Isa, on the authority of Ibn Mahboob, on the

: authority of Ibad ibn Sohayb, on the authority of Imam Sadiq

یلع هبولغملاو هنونجملاو لاق ) ) .نوهتنی اوهن ال اذإ مهنأل جولعلاو داوسلا لهأو بارعألاو هماهت لـهأ سوؤر یلإ رظنلاـب سأـب ـال .کلذ دمعتی مل ام اهدسجو اهرعش یلإ رظنلاب سأب اهلقع ال

There is no harm in looking at the head and the hair of the people of Tihamah,“Bedouin women, (women from) the people of the lowlands (of

p: 100



.Wasa’il al-Shi’ah, v.14, p.172 - 1.Ibid. p.149 - 2

Iraq) and infidels, since such women will not abstain (from displaying themselves)when they are forbidden.” (He said); “And there is no harm in looking at the hair andbody of the possessed or mentally disturbed women as long as there are no bad

(intentions.”(1

An Educational Look

Imam Sajjad said: “Indeed sight is the gateway to learning.” Educational looks can : help us learn and gain benefits. Haroun wrote to Imam Kazim

:Please advise me tersely.” The Imam replied“

.هظعوم هیفو الإ کنیع هارت ءیش نم ام

(There is nothing on which you look in which there is no advice for you.”(2“

:Imam Ali said

.ربتعملا لقأو ربعلا رثکأ ام

(How many lessons are there to learn, and how few those who learn them!”(3“

:He also said

.ملع مهف نمو مهف رصبأ نمو رصبأ ربتعا نم

Whoever looks in order to learn will gain insight. Whoever gains insight will“(understand. Whoever understands will attain ranks of having knowledge.”(4

There is a tradition that is about the time Imam Ali passed by the Mada’in palace andsaw the ruins of the palace of Khosrow about to collapse. One of his companionsremembered the poem by Ibn Ya’fur as follows: “Winds started blowing in their ruinsas if they all had a meeting place to which they rush.” Then Imam Ali said: “Why did

:you not recite the following verses of the Holy Qur’an



مهیلع تکب اـمف نیرخآ اـموق اـهانثروأو ذـک � �

کل نیهکاـف اـهیف اوناـک همعنو میرک ماـقمو عورزو نویعو تانج نم اوکرت مک نیرظنم اوناک امو ضرألاو ءامسلا

How many were the gardens and springs“

p: 101

.Ibid. p.150 - 1.Safinah al-Bihar, ‘Ibr, v.2, p.146 - 2

.Safinah al-Bihar - 3.Ibid - 4

they left behind, and corn-fields and noble buildings, and wealth (and conveniences oflife), wherein they had taken such delight! Thus (was their end)! And We made otherpeople inherit (those things)! And neither Heaven nor earth shed a tear over them: nor

[were they given a respite (again).” [The Holy Qur’an, al-Dukhan 44:25-29

These verses are related to Pharaoh and his tribe. They committed many atrocitiesbut were finally destroyed. Their land and rule fell into the hands of the Israelites,they themselves sank at sea, and nothing could save them. Such events should be

.looked upon with an educational look, and we should learn from them

Imam Ali al-Naqi and Al-Mutawakkil

Masoudi has recorded that when the agents of Mutawakkil forced their way intoImam Ali al-Naqi’s house to search and did not find anything they let Mutawakkilknow that. He was drunk in his palace and ordered them to bring the Imam there.When the Imam was brought in, he respected him, had him sit next to himself and

.offered him a drink of wine

The Imam said: “Excuse me. Wine has never entered into my blood and body.”Mutawakkil said: “Then tell me some poems.” The Imam said: “I am not acquaintedwith poetry.” Mutawakkil insisted. Then the Imam said some beautiful poems in Arabic

:as follows



للقلا مهعفنت ملف لاجرلا بلغ مهسرحت لایجألا للق یلع اوتاب

اولزن ام سئب ای ارفح اونکسا مهلقاعم و نع زع دعب اولزنتسا و

للحلا ناجیتلا و رواسألا و نیأ مهنفد دعب نم خراص مهادان

تناک یتلا هوجولا نیأ

p: 102

للکلا راتسألا و برضت اهنود نم همعنم

لقتنت دودلا اهیلع هوجولا کلت مهلئاس نیح مهنع ربقلا حصفأف

اولکا دق لکألا دعب مویلا اوحبصأف اوبرش دق ارهد و اولکأ املاط دق

;They lived at the highest points of their palaces for a while“

;they were guarded there and protected by their especial guards

;however, these high points were of no use for them

;they fell down from their strong castles in which they lived with honor

;and became residents of the ditches of their graves

;How bad a place to which they descended

;after they were buried there, a call came

?; as to what had happened to all those jewels, bracelets and crowns

?What had happened to all those wealthy and happy faces

.They were forgotten and lost

;A call came from the grave responding

;that the faces have become homes for worms



;they were busy eating for a long time

(but their dawn came and they became eaten themselves.”(1

When Mutawakkil heard these poems, he cried so hard that tears rained down on hisface. Some even say that he put down his cup of wine. Yes, this is the outlook that canbe educational. However, Mutawakkil did not gain any benefits from this lesson! Thestory of Orwe Salm has been quoted by Mohaddith Qumi on the authority of Imam

:Sadiq as follows

The Prophet David left his house while he was reading the Psalms, and birds and“beasts were singing along with him. He went to a mountain where the worshipper

.called Ezekiel lived. He asked Ezekiel if he would let him in

p: 103

.Muntaha al-Amal, v.2, p.400 - 1

However, Ezekiel did not grant him permission to enter. David cried. Then God . revealed to Ezekiel not to hurt David

Thus, he let David enter. David asked him: “Have you ever decided to commit anysins?” He said: “No.” Then David asked: “Have you ever become proud of your deeds?”He said: “No.” David asked: “Have you ever become inclined to this world?” He said:“Yes.” Then David asked: “How then do you get rid of the love for this world?” He said:

.” “I go to the valley

Then Ezekiel took David to the valley where there was a metal couch on which therewas a skull. There was a tableau beside the couch on which it was written: “This is theskull of Orwe Salm. He ruled for one thousand years. He built one thousand towns. Hemarried one thousand young women. He finally reached this point where the dirt is hisbed and worms are his companions. Whoever sees this should not be fooled by this

.world.”(1) This is a lesson to take heed of

Eye Anatomy and Physiology



How the Eye Sees

The eye is a complex organ composed of many small parts, each vital to normalvision. The ability to see clearly depends on how well these parts work together. Lightrays bounce off all objects. If a person is looking at a particular object such as a tree,light is reflected off the tree to the person’s eye and enters the eye through the

,cornea. Next, light rays pass through an opening in the iris

p: 104

.Safinah al-Bihar, v.2, ‘Ibr, p.146 - 1

called the pupil. The iris controls the amount of light entering the eye by dilating orconstricting the pupil. In bright light, for example, the pupils shrink to the size of apinhead to prevent too much light from entering. In dim light, the pupil enlarges to

.allow more light to enter the eye

Light then reaches the crystalline lens. The lens focuses light rays onto the retina bybending (refracting) them. The cornea does most of the refraction and the crystallinelens fine-tunes the focus. In a healthy eye, the lens can change its shape(accommodate) to provide clear vision at various distances. If an object is close, theciliary muscles of the eye contract and the lens becomes rounder. To see a distant

.object, the same muscles relax and the lens flattens

Behind the lens and in front of the retina is a chamber called the vitreous body, whichcontains a clear, gelatinous fluid called vitreous humor. Light rays pass through thevitreous before reaching the retina. The retina lines the back two-thirds of the eyeand is responsible for the wide field of vision that most people experience. For clearvision, light rays must focus directly on the retina. When light focuses in front of or

.behind the retina, the result is blurry vision

The retina contains millions of specialized photoreceptor cells called rods and conesthat convert light rays into electrical signals that are transmitted to the brain through

the optic nerve. Rods and cones provide the ability to



p: 105

.see in dim light and to see in color, respectively

The macula, located in the center of the retina, is where most of the cone cells arelocated. The fovea, a small depression in the center of the macula, has the highestconcentration of cone cells. The macula is responsible for central vision, seeing color,and distinguishing fine detail. The outer portion (peripheral retina) is the primarylocation of rod cells and allows for night vision and seeing movement and objects to

(. the side (i.e., peripheral vision

The optic nerve, located behind the retina, transmits signals from the photoreceptorcells to the brain. Each eye transmits signals of a slightly different image, and theimages are inverted. Once they reach the brain, they are corrected and combined intoone image. This complex process of analyzing data transmitted through the optic

.nerve is called visual processing

Eye Movement

Extraocular muscles

The stabilization of eye movement is accomplished by six extraocular muscles thatare attached to each eyeball and perform their horizontal and vertical movementsand rotation. These muscles are controlled by impulses from the cranial nerves thattell the muscles to contract or to relax. When certain muscles contract and others

:relax, the eye moves. The six muscles and their function are listed here

Lateral rectus — moves the eye outward, away from the nose ( 1

Medial rectus — moves the eye inward, toward the nose ( 2

Superior rectus — moves the eye upward and slightly outward ( 3

Inferior rectus — moves the eye downward and slightly inward ( 4

— Superior oblique ( 5



p: 106

moves the eye inward and downward

Inferior oblique — moves the eye outward and upward ( 6

:There are five different types of eye movements

Saccades — looking from object A to object B ( 1

Pursuit — smoothly following a moving object ( 2

Convergence/divergence — both eyes turning inward/outward simultaneously ( 3

Vestibular — eyes sensing and adjusting to head movement via connections with ( 4nerves in the inner ear

Fixation maintenance — minute eye movements during fixation ( 5

Eyelids, Eyelashes, Conjunctiva

The eyelids are moveable folds of skin that protect the front surface of the eyes. Theyclose the eyes and blink, which moistens the surface of the eyes and removes debris.The eyelashes (also called cilia) are hairs that grow at the edge of the eyelids andremove minute particles of debris away from the surface of the eyes. The conjunctivais the thin, transparent, mucous membrane that lines the eyelids and covers the frontsurface of the eyeballs. The section that lines the eyelids appears red in color becauseit contains many blood vessels. The section that covers the cornea appears white

.because of the sclera behind it

Tear Production and Elimination

:Tears perform vitally important functions

Carry bacteria-fighting compounds to the eye ( 1

Carry nutrients to and waste products away from the eye ( 2



Keep the eye moist ( 3

Provide a smooth refracting surface ( 4

Remove debris from the eye ( 5

Tear components are produced by the lacrimal gland, several other small glands, andcells within the eyelid. As the eyelid closes, tears are swept downward, toward the

nose, and enter the puncta.(1) As the eyes blink, tears are forced

p: 107

.The openings in the upper and lower lids, close to the nose - 1

through narrow channels into the lacrimal sac. Once the muscles relax and the eyeopens, the tears move from the sac to the nasolacrimal duct and into the nose. This

.accounts for stuffy, runny noses when crying

Aqueous Humor Production and Elimination

Aqueous humor is nutritive watery fluid produced by the ciliary body through theciliary body processes and secreted into the posterior chamber (i.e., space betweenthe iris and the lens). It maintains pressure and provides nutrients to the lens andcornea. Aqueous humor diffuses through the pupil into the anterior chamber(between the lens and cornea) and is reabsorbed into the venous system by two

:routes

Through the trabecular meshwork(1) into the canal of Schlemm, which carries it into ( 1.the venous system: Responsible for 80–90% of aqueous drainage

Through the anterior ciliary body directly into larger blood vessels:(2) Responsible ( 2.for 10–20% of aqueous drainage

The Jurisprudents’ Views on the Worth of the Eyes

Imam Khomeini said: “The compensation for two eyes is the same as the full



compensation. There is half of full compensation for each eye. The compensation forone whose vision is blurry, is cross-eyed, sees double images, has small eyes, can seebetter at night than in the daytime, cannot see at night, or has another eye disease is

.the same as one whose eyes are perfect

If there is a white spot in the black of the eye in such a way that his sight is notaffected, then there is full compensation for damaging this eye. However, if the white

spot in the black of the eye has limited the

p: 108

.The collagen cords that form a spongelike, three-dimensional net - 1.Called uveal-scleral outflow pathway - 2

person’s sight, there is partial compensation relative to the amount of vision fordamaging the eye. This is so if it can be properly detected. If not, the compensation is

(somewhat in between.” (1

We also read the following regarding the compensation for the eye: “Thecompensation for both eyes is equal to that of the whole person.”(2) Then it is writtenin the same source that there are no differences among the companions on this issue.The following tradition from Abdullah ibn San’an on the authority of Imam Sadiq alsosupports this: “The compensation for each organ of which man has a pair is half of

.” both

Thus the compensation for each eye is half of full compensation and there is nodifference between a perfect eye and a defective one in this respect.”(3) When thegreat Ayatollah Golpayegani was asked about the compensation for blinding one eyeof a girl, he said: “The compensation for one eye of a female is half of the fullcompensation for a woman.” This implies that the worth of the eyes is equal to that of

.life

Right n. 6: The Right of the Legs

point



نیلجرلا قح

کتلماح اهنإف اهیف اهلهأب هفختـسملا قیرطلا یف کتیطم امهلعجت الو کل لحی ام ال یلإ اـمهب یـشمت ـال نأـف کـیلجر قح امأو .هللااب الإ هوق الو کل ، قبسلاو نیدلا کلسم کب هکلاسو

And the right of your legs is that you walk not with them toward that which is unlawfulfor you. And you should not direct them in the way that will lead the person

p: 109

.Tahrir al-Wasilah, v.2, p.572 - 1.Mabani Takmilat al-Minhaj, v.2, p.272 - 2

.Majma’ al- Masa’il, v.3, p.255 - 3

they carry to being debased. Your legs will carry you in the direction of the religion and(they will help you go ahead. And there is no power but in God.(1

:Almighty God says

نودیک مث مکءاکرش اوعدا لق اهب نوعمسی ناذآ مهل مأ اهب نورصبی نیعأ مهل مأ اهب نوشطبی دیأ مهل مأ اهب نوشمی لجرأ مهلأ نورظنت الف

Have they feet to walk with? Or hands to lay hold with? Or eyes to see with? Or ears“to hear with? Say: "Call your 'god-partners', scheme (your worst) against me, and give

[me no respite!” [The Holy Qur’an, al-A’raf 7:195

:We also read

نیبم ودع مکل هنإ ناطیشلا تاوطخ اوعبتت الو ابیط الالح ضرألا یف امم اولک سانلا اهیأ ای

O ye people! Eat of what is on earth, lawful and good; and do not follow the footsteps“[of the evil one, for he is to you an avowed enemy.” [The Holy Qur’an, al-Baqarah 2:168

How Do God’s Special Servants Walk

The Almighty God expresses twelve special characteristics of His special servants inChapter Furqan of the Holy Qur’an. The first of these characteristics is regarding the



:way they walk as we read in the following verse

امالس اولاق نولهاجلا مهبطاخ اذإو انوه ضرألا یلع نوشمی نیذلا نمحرلا دابعو

And the servants of (God) Most Gracious are those who walk on the earth in humility,“and when the ignorant address them, they say, "Peace!"” [The Holy Qur’an, al-Furqan

[25:63

This means that they walk so calmly that they reject haughtiness.(2) Thus, the firstcharacteristic of God’s especial servants is that they reject haughtiness, pride and

p: 110

In the other version it is followed by: “You have no escape from standing upon the - 1narrow bridge (al-sirat [over Hell]), so you should see to it that your legs do not slip

.” and cause you to fall in the Fire.Tafsir-i-Namunah, v.15, footnote on p.147 - 2

selfishness that can even become manifest in the way one walks. This is because.man’s moral characteristics are usually displayed through his behavior

God’s Important Decree on This Issue

: The following verse revealed an important decree to the Prophet

الوط لابجلا غلبت نلو ضرألا قرخت نل کنإ احرم ضرألا یف شمت الو

Nor walk on the earth with insolence: for thou canst not rend the earth asunder, nor“[reach the mountains in height.” [The Holy Qur’an, Bani Isra’il 17:37

This verse points out that haughty people stomp their feet on the ground so thatothers are informed when they walk. They raise their necks up to the sky so that theycan show their superiority to others. The reason why some people get this way is that

.they forget themselves and become haughty

In an interesting tradition from the Noble Prophet we read: “One day when the



Prophet was walking in an alley he saw that people had gathered in one place. Heasked for the reason. He was told that there was a mad man there and the peoplewere attracted to his insane and funny acts. The Prophet called the people and said:Do you want me to introduce to you the very insane? Everyone was quiet and listened

:whole-heartedly. Then the Prophet said

.یلتبملا اذهو نونجملا ، کلذف هرش نمؤی الو هریخ یجری يذلا ال هیبکنمب هیبنج كرحملا هیفطع ، یف رظانلا هیشم ، یف رتخبتملا

The one who walks with pride, constantly looks on either side and throws up hisshoulders as he walks, from whom good is not expected and

p: 111

from whose evil people are not secure - that is the insane one. This man (whom you(saw) is afflicted (with an illness)”.(1

Humbleness does not mean that one should be lethargic when he walks. Rather one.must be humble but take firm steps that show his determination and power

The Way the Prophet Walked

There is a section on the way the Prophet walked in Makarim ul-Akhlaq. In one:tradition in this section we read: Imam Ali said

.هلثم هدعب الو هلبق رأ مل ببص ، نم علقتی امنأک اؤفکت أفکت یشم اذإ هلآو هیلع هللا یلص هللا لوسر ناک

When the Prophet walked he inclined forwards as if he was going downhill (even“though he was not in a hurry). I never saw anyone else walk this way before or after

(him.”(2

:One of the companions of the Prophet said

.ثرتکم ریغل هنإو انسفنأ دهجنل انإو هل يوطت ضرألا امنأک هلآو هیلع هللا یلص هللا لوسر نم هتیشم یف عرسأ ادحأ تیأر ام

I have never seen anyone walk faster than the Prophet did. It was as if the Earth was“contracted for him. We would strive (to catch up with him) but he did not pay attention

(to it.”(3



:Ibn Abbas said

.نالسکب الو زجاع یشمب سیل هنأ فرعی ایشم یشم اذإ هلآو هیلع هللا یلص هللا لوسر ناک

When the Prophet of God walked, he neither walked like one lacking in strength nor“(like the lethargic ones.”(4

Luqman’s Will on How to Walk

:We read the following in the Holy Qur’an regarding Luqman’s will to his son

بحی هللا ال نإ احرم ضرألا یف شمت الو سانلل كدخ رعصت الو

p: 112

.Tafsir-i-Namunah, v.15, p.149 - 1.Makarim al-Akhlaq, p.22 - 2

.Tafsir-i-Namuneh, v.15, p.153 - 3.Makarim al-Akhlaq, p.22 - 4

روخف لاتخم لک

And swell not thy cheek (for pride) at men, nor walk in insolence through the earth;"[for God loveth not any arrogant boaster.” [The Holy Qur’an, Luqman 31:18

:In the next verse we read

ریمحلا توصل تاوصألا رکنأ نإ کتوص نم ضضغاو کیشم یف دصقاو

And be moderate in thy pace, and lower thy voice; for the harshest of sounds without"[doubt is the braying of the ass." [The Holy Qur’an, Luqman 31:19

: We read in a tradition from the Prophet of God

.اهقوف نمو اهتحت نمو ضرألا هتنعل الایتخا ضرألا یلع یشم نم

The Earth, everyone on it and everyone in it curse whoever walks with pride on the“



(Earth.”(1

In another tradition recorded in Amali we read that the Prophet admonished against:walking with pride and haughtiness and said

.ضرألا هرادبو هب هللا فسخف لاتخا نم لوأ هنأل نوراق نیرق ناکو منهج ریفش نم هب هللا فسخ هیف لاتغاف ابوث سبل نم

Wboever wears a garment and gets too proud and makes a show of it, then God will“make him sink into edge of Hell. He will be the companion of Qarun (Korah), sinceQarun was the first man who established haughtiness. God made him and his house

(sink into the earth.”(2

:We also read that Imam Sadiq said

امهب ییشمی ناتللا هالجر و اهلک : ندبلا حراوجل ثوثبم نامیإلا نا باب

God has made faith incumbent upon all our body parts and has divided it amongst“them. He has made it incumbent upon our legs not to walk towards committing sins,

rather to walk in ways

p: 113

.Nur al-Thaqalayn, v.4, p.207 - 1.Ibid - 2

(to please God.”(1

Witnesses on the Resurrection Day

:God the Almighty said in the Holy Qur’an

نوبسکی اوناک امب مهلجرأ دهشتو مهیدیأ انملکتو مههاوفأ یلع متخن مویلا

That Day shall We set a seal on their mouths. But their hands will speak to us, and“[their feet bear witness, to all that they did.” [The Holy Qur’an, Ya-Sin 36:65

:He also said



نولمعی اوناک امب مهلجرأو مهیدیأو مهتنسلأ مهیلع دهشت موی

On the Day when their tongues, their hands, and their feet will bear witness against“[them as to their actions.” [The Holy Qur’an, al-Nur 24:24

:There have been various views on how the body parts will witness

Some believe that on that Day God will make them understand and empower them 1to talk, and they will talk. It is not surprising for the Creator who initially created this

.power in us to create it in our body parts

Some believe that on that Day God will only empower them to talk but they will not 2.understand. They will just express the facts to God

Others believe that our body parts will certainly carry the effects of what was done 3by them during our lifetime. The appearance of these effects is like them witnessing.This view can also be seen a lot in the day-to-day sayings like “your eyes witness toyour not having slept.” A Persian poet said: “The color of the face witnesses about the

(secret within.”(2

Let’s Take Steps to Help Fulfill the Believers’ Needs

Regarding the rights of the legs Imam Sajjad said: “And the right of your legs is thatyou walk not with them toward that

p: 114

.Usul al-Kafi, v.2, p.34 - 1.Tafsir-i-Namuneh, v.18, p.431 - 2

which is unlawful to you. And you should not direct them in the way that will lead theperson they carry to being debased.” Therefore, we must make an effort to help fulfillthe believers’ needs if we want to improve ourselves. Ali ibn Ibrahim quoted on theauthority of his father, on the authority of Himad, on the authority of Ibrahim ibn

: Omar Yamani, on the authority of Imam Sadiq



.هجرد اهب هل عفرو هئیس اهب هنع طحو هنسح هوطخ لکب هل لجو زع هللا بتک الإ هجاح یف نمؤملا هیخأل یشمی نمؤم نم ام

A believer does not move to help fulfill another believer’s needs but that God will“record a good deed for him for every step he takes, and wipe out one of his wrong-

(doings and raise him in rank.”(1

:We also read in Makarim ul-Akhlaq that Imam Sajjad said

You have no escape from standing upon the narrow bridge (Al-Sirat [over Hell]), so“(you should see to it that your legs do not slip and cause you to fall into the Fire.”(2

The People Entering Hell

:God informs us about this event in the following verse of the Holy Qur’an

ایثج اهیف نیملاظلا رذنو اوقتا نیذلا یجنن مث ایضقم امتح کبر یلع ناک اهدراو الإ مکنم نإو

Not one of you but will pass over it: this is, with thy Lord, a Decree which must be“accomplished. But We shall save those who guarded against evil, and We shall leave[the wrongdoers therein, (humbled) to their knees.”[The Holy Qur’an, Maryam 19:71-72

There is extensive discussion

p: 115

.Usul al-Kafi, v.2, p.197 - 1The Complete Edition of the Treatise on Rights, Imam Sajjad; research and - 2

.translation by Dr. Ali Peiravi and Ms. Lisa Zaynab Morgan

among the interpreters of the Qur’an regarding what is meant by the phrase “youshall all enter Hell” in this verse. Some believe that it means all the people willapproach it whether they are good or bad. They believe that the good people will thenbe released, but the wicked ones will be placed there. They use the similarity in thewording in Arabic that is used in this verse, and that used in the following verse of the

:Holy Qur’an about Moses and what happened to him to support this view



دجو نیدم ءام درو املو

And when he arrived at the watering (place) in Madyan, he found…” [The Holy“[Qur’an, al-Qasas 28:23

Others believe that this does not imply just an approach to Hell. Rather it means thatall the people will enter Hell. However, believers are saved from the Fire and theunbelievers will remain there. The last sentence of the verse and the relatedtraditions all support this view. Jabir ibn Abdullah was asked about this verse. Hepointed to both his ears and said: I heard with both my ears that the Prophet said the

:following. May I get deaf from both ears if I lie

رانلل نأ یتح میهاربإ ، یلع تناک امک امالـسو ادرب نینمؤملا یلع نوکتف اهلخدی الإ رجاف الو رب یقبی .لوخدلا ال ینعی ) ) دورولا.ایثج اهیف نیملاظلا رذیو اوقتا نیذلا هللا یجنی مث .اهدرب نم اجیجض منهجل ) لاق : وأ )

Entry in this verse means really going in. There are no good-doers or bad-doers that“will

p: 116

not enter Hell. However, the Fire will cool off for the believers and it will be safe forthem just as it was for Abraham, until the Fire [or he said: Hell] will cry out from (theexcessive) cold. Then God will rescue the pious people and abandon the oppressors in

(it, in a state of humiliation.”(1

:In another tradition from the Prophet we read

یبهل كرون أفطأ دقف نمؤم ، ای زج همایقلا : موی نمؤملل رانلا لوقت

On the Resurrection Day the Fire will tell the believer: “Pass through, O believer, for “(your light has extinguished my flames.”(2

The other traditions regarding the Bridge over Hell that is finer than hair and sharper:than a sword also support this view. In a tradition from the Prophet he said

مث لجرألا دـشک مث بکارلاک مث سرفلا رـضحک مث حـیرلا رمک مث قربلا عملک مهلوأف مهلامعأب ، نوردـصی مث راـنلا ساـنلا دری



..هیشمک

All the people will enter Hell but leave it according to their deeds. Some come out like“a flash of lightning, some come out with the speed of a strong wind, others will comerunning out like a fast-running horse. Some come out like a horse that is walking.Some will come out like a person that is walking fast and some leave it like a person

(walking at a normal speed.”(3

The Ankle

The ankle is a complex mechanism. What we normally think of as the ankle is actuallymade up of two joints: the subtalar joint, and the true ankle joint. The true ankle joint

is composed

p: 117


.Nur al-Thaqalayn, v.3, p.354 - 2.Ibid. p.353 - 3

of 3 bones, seen above from a front, or anterior, view: the tibia which forms the inside,or medial, portion of the ankle; the fibula which forms the lateral, or outside portion ofthe ankle; and the talus underneath. The true ankle joint is responsible for up and

.down motion of the foot

Beneath the true ankle joint is the second part of the ankle, the subtalar joint, whichconsists of the talus on top and calcaneus on the bottom. The subtalar joint allowsside-to-side motion of the foot. The ends of the bones in these joints are covered byarticular cartilage. The major ligaments of the ankle are: the anterior tibiofibular

.ligament, which connects the tibia to the fibula

The lateral collateral ligaments, which attach the fibula to the calcaneus and gives theankle lateral stability; and, on the medial side of the ankle, the deltoid ligaments,which connect the tibia to the talus and calcaneus and provide medial stability. Thesecomponents of your ankle, along with the muscles and tendons of your lower leg,



.work together to handle the stress your ankle receives as you walk, run and jump

The Hip

The hip is a ball-and-socket joint where the head of the femur articulates with the.cuplike acetabulum of the pelvic bone

The Knee

The bones of the knee, the femur and the tibia, meet to form a hinge joint. The joint isprotected in front by the patella.(1) The knee joint is cushioned by articular cartilage

,that covers the ends of the tibia and femur

p: 118

.The kneecap - 1

as well as the underside of the patella. The lateral meniscus and medial meniscus arepads of cartilage that further cushion the joint, acting as shock absorbers betweenthe bones. Ligaments help to stabilize the knee. The collateral ligaments run along the

.sides of the knee and limit sideways motion

The anterior cruciate ligament, or ACL, connects the tibia to the femur at the center ofthe knee. Its function is to limit rotation and forward motion of the tibia. The posteriorcruciate ligament, or PCL located just behind the ACL limits backward motion of thetibia. These components of your knee, along with the muscles of your leg, work

.together to manage the stress your knee receives as you walk, run and jump

The Jurisprudents’ Views on the Worth of the Legs

Now we will discuss the jurisprudents’ view on the value of the legs. Imam Sajjadgave us many useful moral suggestions regarding the rights of the legs. But thequestion here is the jurisprudents’ view on their worth. We read the following inMabani Takmilat al-Minhaj: “There is full compensation for cutting off both legs. Thecompensation for each leg is half that amount. It does not make any difference

(whether the leg is cut off from the joints, the knees or the thighs.” (1



There is full compensation for cutting off all the toes. We read the following inMukhtasar ul-Manafi’: “There is full compensation for both legs. There is halfcompensation for each leg. The place where the legs meet the knees is the limit. The

compensation

p: 119

.Mabani’ Takmilat al-Minhaj, v.2, p.314 - 1

(for the toes is the same as that for the fingers of the hands.”(1

Right n. 7: The Right of the Hand

point

دیلا قح

یف همئاللا ناسلب سانلا نمو لجآلا ، یف هبوقعلا هللا نم هیلإ اهطـسبت امب لانتف کل لحی ام ال یلإ اهطـسبت نأـف ال كدـی قح امأو یه اذإف اهیلع ، سیل امم ریثک یلإ اهطـسبو اهل لحی امم ریثک نع اهـضبقب اهرقوت نکلو اهیلع هللا ضرتفا امم اهـضبقت الو لجاعلا ،

.لجآلا یف باوثلا نسح اهل بجو لجاعلا یف تفرشو تلقع دق

And the right of your hand is that you stretch it not toward that which is unlawful toyou. Should you do so, you will be chastised by God in the future. And you are notsecure from the blameful tongue of the people now, either. Do not prevent yourhands from performing what God has made obligatory for them. You should honoryour hands in such a way as to prevent them from engaging in many of the deeds thatare not allowed for them. You should let them engage in many deeds that are notharmful for them. If they are used by the intellect and with honor now, then they are

(bound to receive a good reward in the future.(2

:Hand is used in several contexts

:It is sometimes used to represent possession of rule as in the following verse - 1

لک یلع کنإ ریخلا كدیب ءاشت نم لذتو ءاشت نم زعتو ءاشت نمم کلملا عزنتو ءاشت نم کلملا یتؤت کلملا کلام مهللا لق ریدق ءیش



Say: "O God! Lord of Power (and Rule), Thou givest

p: 120

.Mukhtasar al-Manafi’, p.301 - 1.If the hands are not used to engage in what is forbidden - 2

power to whom Thou pleasest, and Thou strippest off power from whom Thoupleasest: Thou enduest with honour whom Thou pleasest, and Thou bringest lowwhom Thou pleasest: In Thy hand is all good. Verily, over all things Thou hast power.”

[[The Holy Qur’an, Al-i-Imran 3:26

In other places, it is used to indicate stinginess or generosity as in the following - 2:verse

کیلإ لزنأ ام مهنم اریثک ندیزیلو ءاشی فیک قفنی ناتطوسبم هادـی لب اولاق امب اونعلو مهیدـیأ تلغ هلولغم هللا دـی دوهیلا تلاقو ضرألا یف نوعـسیو هللا اهأفطأ برحلل اران اودـقوأ املک همایقلا موی یلإ ءاضغبلاو هوادـعلا مهنیب اـنیقلأو ارفکو اـنایغط کبر نم

نیدسفملا بحی هللاو ال اداسف

The Jews say: "God's hand is tied up." Be their hands tied up and be they accursed forthe (blasphemy) they utter. Nay, both His hands are widely outstretched: He givethand spendeth (of His bounty) as He pleaseth. But the revelation that cometh to theefrom God increaseth in most of them their obstinate rebellion and blasphemy.Amongst them we have placed enmity and hatred till the Day of Judgment. Every timethey kindle the fire of war, God doth extinguish it; but they (ever) strive to do mischief[on earth. And God loveth not those who do mischief.” [The Holy Qur’an, al-Ma’ida 5:64

:In other places, it is used to refer to possession of power as in the following verse - 3

راصبألاو يدیألا یلوأ بوقعیو قاحسإو میهاربإ اندابع رکذاو

And commemorate Our Servants Abraham, Isaac, and Jacob, possessors of Power “.” and Vision

p: 121



[The Holy Qur’an, Saad 38:45]

Hand as a Source of Corruption

Even though our two hands are such important God-given blessings that have acompensation equal to full compensation for one’s life, they are also considered to be

:the source of corruption as we can read in the following verse

نوعجری مهلعل اولمع يذلا ضعب مهقیذیل سانلا يدیأ تبسک امب رحبلاو ربلا یف داسفلا رهظ

Mischief has appeared on land and sea because of (the meed) that the hands of men“have earned, that (God) may give them a taste of some of their deeds: in order that

[they may turn back (from Evil).” [The Holy Qur’an, al-Rum 30:41

Undoubtedly crimes are committed using hands, and affect both the individuals andthe society. There will also be reactions to these deeds. We read in the following

:verse

ریثک نع وفعیو مکیدیأ تبسک امبف هبیصم نم مکباصأ امو

Whatever misfortune happens to you is because of the things your hands have“wrought, and for many (of them) He grants forgiveness.” [The Holy Qur’an, al-Shura

[42:30

Thus, we realize that many misfortunes that we experience are a direct result of our:own deeds, and are sometimes divine punishment. We read in the following verse

نینسحملا بحی هللا نإ اونسحأو هکلهتلا یلإ مکیدیأب اوقلت الو هللا لیبس یف اوقفنأو

And spend of your substance in the cause of God, and make not your own hands“contribute to (your) destruction; but do good; for God loveth those who do good.” [The

[Holy Qur’an, al-Baqarah 2:195

Therefore, we are admonished against doing evil deeds that will result in our own.destruction

p: 122



We are encouraged to give charity and do good deeds. Sometimes we use our handswith which we must build our homes to destroy them as we read in the following

:verse

هللا نم مهنوصح مهتعنام مهنأ اونظو اوجرخی نأ متننظ ام رـشحلا لوأل مهراید نم باتکلا لهأ نم اورفک نیذلا جرخأ يذلا وه راصبألا یلوأ ای اوربتعاف نینمؤملا يدیأو مهیدیأب مهتویب نوبرخی بعرلا مهبولق یف فذقو اوبستحی مل ثیح نم هللا مهاتأف

It is He Who got out the Unbelievers among the People of the Book from their homes“at the first gathering (of the forces). Little did ye think that they would get out: Andthey thought that their fortresses would defend them from God! But the (Wrath of)God came to them from quarters from which they little expected (it), and cast terrorinto their hearts, so that they destroyed their dwellings by their own hands and thehands of the Believers. Take warning, then, O ye with eyes (to see)!” [The Holy Qur’an,

[al-Hashr 59:2

This verse refers to the Jews who destroyed their own castles from within. It may also.have some philosophical connotations

Murder Committed by Hands

The most painful aspect of the story of the two sons of Adam is the murdering of oneby the other. When God accepted the offering from one of them but rejected that of

:the other one, the latter threatened to kill the former. In response the brother said

نیملاعلا بر هللا فاخأ ینإ کلتقأل � کیلإ يدی طسابب انأ ام ینلتقتل كدی یلإ تطسب نئل

If“

p: 123

thou dost stretch thy hand against me, to slay me, it is not for me to stretch my handagainst thee to slay thee: for I do fear God, the Cherisher of the Worlds.” [The Holy

[Qur’an, al-Mai’da 5:28

Now let us look at the traditions about hands. In Usul al-Kafi, there is a whole chapteron the hand and other body parts, and what God has made incumbent upon them.



:Imam Sadiq said

هقدصلا نم امهیلع هللا ضرفو لجو زع هللا رمأ ام یلإ امهب شطبی نأو هللا مرح ام یلإ اـمهب شطبی ـال نأ نیدـیلا یلع هللا ضرفو هالصلل روهطلاو هللا لیبس یف داهجلاو محرلا هلصو

And God made it incumbent upon the hands not to extend out for what God has“forbidden, and do what the Almighty God has decreed for them including givingcharity, establishing the ties of kinship, fighting in the way of God, and making

(ablutions for the prayers.”(1

:Then Imam Sadiq recited the following verse of the Holy Qur’an

نیبعکلا یلإ مکلجرأو مکسوؤرب اوحسماو قفارملا یلإ مکیدیأو مکهوجو اولسغاف هالصلا یلإ متمق اذإ اونمآ نیذلا اهیأ ای

O ye who believe! When ye prepare for prayer, wash your faces, and your hands“(and arms) to the elbows; rub your heads; and your feet to the ankles…” [The Holy

[Qur’an, al-Mai’da 5:6

There are several uses for hands mentioned in the Qur’an. We will briefly refer to.some of them here

Pledge of Allegiance with Hands

The hand is used to pledge allegiance to someone. Consider the following verse in this:regard

ذإ نینمؤملا نع هللا یضر دقل

p: 124

.Usul al-Kafi, v.2, p.36 - 1

ابیرق احتف مهباثأو مهیلع هنیکسلا لزنأف مهبولق یف ام ملعف هرجشلا تحت کنوعیابی

God's Good Pleasure was on the Believers when they swore Fealty to thee under the“Tree: He knew what was in their hearts, and He sent down Tranquility to them; and

[He rewarded them with a speedy Victory.” [The Holy Qur’an, al-Fath 48:18



Usually hand-shaking is used in making a deal. It is also used to declare one’sallegiance to someone, and one’s readiness to acknowledge his power and to obeyhim. This is a form of a deal which brings mutual responsibilities. One accepts to obeythe other, and the other one accepts to protect and defend him. Ibn Khaldoon wrote:“When they wanted to pledge allegiance with the leader, they placed their hands in his

(hands, like what a seller and a buyer do.”(1

هیتؤیـسف هللا هیلع دهاع امب یفوأ نمو هسفن یلع ثکنی امنإف ثکن نمف مهیدیأ قوف هللا دی هللا نوعیابی امنإ کنوعیابی نیذلا نإ امیظع ارجأ

Verily those who plight their fealty to thee do no less than plight their fealty to God:“the Hand of God is over their hands: then anyone who violates his oath, does so to theharm of his own soul, and anyone who fulfils what he has covenanted with God, - God

[will soon grant him a great Reward.” [The Holy Qur’an, al-Fath 48:10

This pledge of allegiance by the men was done by shaking hands. However, forwomen to pledge allegiance, a bowl of water was used to provide an

p: 125

Muqaddimah Ibn Khaldun, p.209 - 1

intermediate media. The Prophet would put his hands in water, and the women wouldtouch the water to pledge allegiance to him. The pledge of allegiance of the peoplewith the Prophet and the Immaculate Imams was meant to indicate their loyalty to

:them, and its breach was considered a great sin. Imam Musa ibn Ja’far said

.هعامجلا قارفو هنسلا كرتو هقفصلا ثکن تاقبوم : ثالث

There are three sins which will cause one’s destruction: breaching one’s allegiance,“abandoning the tradition (of the Prophet), and separation of oneself from the

(society.”(1

We do not intend to discuss all aspects of allegiance here. It is sufficient to note thatthe hands are used to pledge allegiance



.

Payment of the Jizyah with the Hand

One of the uses for hands mentioned in the Qur’an is the payment of ‘Jizyah’. ‘Jizyah’is a form of tax paid by the non-Muslims who live under the protection of the Islamicstate. The tax is paid in return for the protection they receive. We read in the following

:verse

یتح باتکلا اوتوأ نیذلا نم قحلا نید نونیدـی الو هلوسرو هللا مرح ام نومرحی الو رخآلا مویلاب الو هللاب نونمؤی نیذلا ال اولتاق نورغاص مهو دی نع هیزجلا اوطعی

Fight those who believe not in God nor the Last Day, nor hold that forbidden which“hath been forbidden by God and His Apostle, nor acknowledge the religion of Truth,(even if they are) of the People of the Book, until they pay the Jizyah with willing

[submission, and feel themselves subdued.” [The Holy Qur’an, al-Tawbah 9:29

The payment of this tax is

p: 126

.Tafsir Namuneh, v.22, p.70, quoted from Bihar al-Anwar, v.67, p.185 - 1

an indication of submission to the decrees of Islam and the Holy Qur’an. It is a form oftax on individuals, not their land or property. Several treaties have been signedregarding this issue. We cite one as an example here. In the treaty between Khalid ibnWalid and the Christians we read: “This is a letter from Khalid ibn Walid to Salvaba ibn

.Nastoofa(1) and his tribe

I sign this treaty with you for tax and defense. Based on this treaty, you are under ourprotection. We can charge you this tax as long as we protect you. Otherwise, we haveno rights. This treaty is signed in the month of Safar of the twelfth year after the

(migration of the Prophet to Medina.”(2

The Anatomy of the Hand



point

The hand is composed of many small bones called carpals, metacarpals andphalanges. The two bones of the lower arm - the radius and the ulna - meet at the

.hand to form the wrist

The median and ulnar nerves are the major nerves of the hand, running the length ofthe arm to transmit electrical impulses to and from the brain to create movement and

.sensation

The skeleton of the hand is subdivided into three segments: the carpus or wristbones; the metacarpus or bones of the palm; and the phalanges or bones of the

.digits

(The Carpus (Ossa Carpi

point

The carpal bones, eight in number, are arranged in two rows. Those of the proximalrow, from the radial to the ulnar side, are named the navicular, lunate, triangular, and

pisiform; those of

p: 127

.The Christian chief - 1.Tafsir Namuneh, v.7, p.357, quoted from Tafsir al-Minar, v.10, p.294 - 2

the distal row, in the same order, are named the greater multangular, lesser.multangular, capitate, and hamate

Common Characteristics of the Carpal Bones

Each bone (excepting the pisiform) presents six surfaces. Of these the volar oranterior and the dorsal or posterior surfaces are rough, for ligamentous attachment;the dorsal surfaces being the broader, except in the navicular and lunate. Thesuperior or proximal, and inferior or distal surfaces are articular, the superior



generally convex, the inferior concave; the medial and lateral surfaces are alsoarticular where they are in contact with contiguous bones, otherwise they are roughand tuberculated. The structure in all is similar, viz., cancellous tissue enclosed in a

.layer of compact bone

(Bones of the Proximal Row (upper row

(The Navicular Bone (os naviculare manus; scaphoid bone

The navicular bone is the largest bone of the proximal row. It has received its namefrom its fancied resemblance to a boat. It is situated at the radial side of the carpus,its long axis being from above downward, sideways, and forward. The superiorsurface is convex, smooth, of triangular shape, and articulates with the lower end ofthe radius. The inferior surface, directed downward, sideways, and backward, is alsosmooth, convex, and triangular, and is divided by a slight ridge into two parts, thelateral articulating with the greater multangular, the medial with the lesser

.multangular

On the dorsal surface is a narrow, rough groove, which runs the entire length of thebone, and serves for the attachment of ligaments. The volar surface is concaveabove, and elevated at its lower and lateral part into a rounded projection, the

tubercle, which

p: 128

is directed forward, provides attachment to the transverse carpal ligament, and.sometimes is the origin to a few fibers of the abductor pollicis brevis

The lateral surface is rough and narrow, and provides attachment to the radialcollateral ligament of the wrist. The medial surface presents two articular facets; ofthese, the superior or smaller is flattened of semilunar form, and articulates with thelunate bone; the inferior or larger is concave, forming with the lunate a concavity for

.the head of the capitate bone

(The Lunate Bone (os lunatum; semilunar bone



The lunate bone may be distinguished by its deep concavity and crescentic outline. Itis situated in the center of the proximal row of the carpus, between the navicular andtriangular. The superior surface, convex and smooth, articulates with the radius. Theinferior surface is deeply concave, and of greater extent from before backward thantransversely: it articulates with the head of the capitate, and, by a long, narrow facet(separated by a ridge from the general surface), with the hamate. The dorsal andvolar surfaces are rough, for the attachment of ligaments, the former being thebroader, and of a somewhat rounded form. The lateral surface presents a narrow,flattened, semilunar facet for articulation with the navicular. The medial surface is

.marked by a smooth, quadrilateral facet, for articulation with the triangular

(The Triangular Bone (os triquetum; cuneiform bone

The triangular bone may be distinguished by its pyramidal shape, and by an ovalisolated facet for articulation with the pisiform bone. It is situated at the upper and

ulnar side of the carpus. The

p: 129

superior surface presents a medial, rough, non-articular portion, and a lateral convexarticular portion that articulates with the triangular articular disk of the wrist. Theinferior surface, directed sideways, is concave, sinuously curved, and smooth for

.articulation with the hamate

The dorsal surface is rough for the attachment of ligaments. The volar surfacepresents, on its medial part, an oval facet, for articulation with the pisiform; its lateralpart is rough for ligamentous attachment. A flat, quadrilateral facet, for articulationwith the lunate, marks the lateral surface, the base of the pyramid. The medialsurface, the summit of the pyramid, is pointed and roughened, for the attachment of

.the ulnar collateral ligament of the wrist

(The Pisiform Bone (os pisiforme

The pisiform bone may be known by its small size, and by presenting a single articular



facet. It is situated on a plane anterior to the other carpal bones and is spheroidal inform. Its dorsal surface presents a smooth, oval facet, for articulation with thetriangular: this facet approaches the superior, but not the inferior border of the bone.The volar surface is rounded and rough, and gives attachment to the transversecarpal ligament, and to the Flexor carpi ulnaris and Abductor digiti quinti. The lateraland medial surfaces are also rough, the former being concave, the latter usually

.convex

(Bones of the Distal Row (lower row

The Greater Multangular Bone (os multangulum majus; trapezium)—The greatermultangular bone may be distinguished by a deep groove on its volar surface. It is

situated at the radial side of the carpus, between the navicular and the

p: 130

first metacarpal bone. The superior surface is directed upward and towards themiddle; medially it is smooth, and articulates with the navicular; laterally it is roughand continuous with the lateral surface. The inferior surface is oval, and forms a

.saddle-shaped surface for articulation with the base of the first metacarpal bone

The dorsal surface is rough. The volar surface is narrow and rough. At its upper part isa deep groove, running from above obliquely downward and towards the middle; ittransmits the tendon of the Flexor carpi radialis, and is bounded laterally by anoblique ridge. This surface gives origin to the Opponens pollicis and to the Abductorand Flexor pollicis brevis; it also affords attachment to the transverse carpal ligament.The lateral surface is broad and rough, for the attachment of ligaments. The medialsurface presents two facets; the upper, large and concave, articulates with the lesser

.multangular; the lower, small and oval, with the base of the second metacarpal

(The Lesser Multangular Bone (os multangulum minus; trapezoid bone

The lesser multangular is the smallest bone in the distal row. It may be known by itswedge-shaped form, the broad end of the wedge constituting the dorsal, the narrowend the volar surface; and its four articular facets touching each other, and separated



by sharp edges. The superior surface, quadrilateral, smooth, and slightly concave,articulates with the navicular. The inferior surface articulates with the proximal end ofthe second metacarpal bone; it is convex from side to side, concave from before

backward and subdivided by an elevated ridge

p: 131

.into two unequal facets

The dorsal and volar surfaces are rough for the attachment of ligaments, the formerbeing the larger of the two. The lateral surface, convex and smooth, articulates withthe greater multangular. The medial surface is concave and smooth in front, forarticulation with the capitate; rough behind, for the attachment of an interosseous

.ligament

(The Capitate Bone (os capitatum; os magnum

The capitate bone is the largest of the carpal bones, and occupies the center of thewrist. It presents, above, a rounded portion or head, which is received into theconcavity formed by the navicular and lunate; a constricted portion or neck; andbelow this, the body. The superior surface is round, smooth, and articulates with thelunate. The inferior surface is divided by two ridges into three facets, for articulationwith the second, third, and fourth metacarpal bones, that for the third being thelargest. The dorsal surface is broad and rough. The volar surface is narrow, rounded,and rough, for the attachment of ligaments and a part of the Adductor pollicis

.obliquus

The lateral surface articulates with the lesser multangular by a small facet at itsanterior inferior angle, behind which is a rough depression for the attachment of aninterosseous ligament. Above this is a deep, rough groove, forming part of the neck,and serving for the attachment of ligaments; it is bounded superiorly by a smooth,convex surface, for articulation with the navicular. The medial surface articulates with

the hamate by a smooth, concave, oblong facet, which occupies its posterior and

p: 132



.superior parts; it is rough in front, for the attachment of an interosseous ligament

(The Hamate Bone (os hamatum; unciform bone

The hamate bone may be readily distinguished by its wedge-shaped form, and thehook-like process which projects from its volar surface. It is situated at the medialand lower angle of the carpus, with its base downward, resting on the fourth and fifthmetacarpal bones, and its apex directed upward and lateralward. The superiorsurface, the apex of the wedge, is narrow, convex, smooth, and articulates with the

.lunate

The inferior surface articulates with the fourth and fifth metacarpal bones by concavefacets that are separated by a ridge. The dorsal surface is triangular and rough forligamentous attachment. The volar surface presents, at its lower and ulnar side, acurved, hook-like process, the hamulus, directed forward and sideways. This processgives attachment, by its apex, to the transverse carpal ligament and the Flexor carpiulnaris; by its medial surface to the Flexor brevis and Opponens digiti quinti; its lateral

.side is grooved for the passage of the Flexor tendons into the palm of the hand

It is one of the four eminences on the front of the carpus to which the transversecarpal ligament of the wrist is attached; the others being the pisiform medially, theoblique ridge of the greater multangular and the tubercle of the navicular laterally.The medial surface articulates with the triangular bone by an oblong facet, cutobliquely from above, downward and medialward. The lateral surface articulates with

the capitate by its upper

p: 133

and posterior part, the remaining portion being rough, for the attachment of.ligaments

The Jurisprudents’ View on the Value of the Hands

In Islamic jurisprudence the hands are so highly valued that one-half of fullcompensation is decreed for each one. The compensation for both hands is equal to



full compensation for one’s life: “The compensation for chopping off both hands isequal to the full compensation for one’s life. The compensation for each hand is half of

(that amount. There is no discord among the jurisprudents on this issue.”(1

There are many traditions to support this. We can refer to the traditions that hold thatthere is full compensation for body parts of which we have two, like the eyes, thehands and the legs. Hisham ibn Salim quoted on the authority of Imam Sadiq : “Thereis full compensation for parts of which we have two, and half compensation for

(each.”(2

Imam Khomeini said: “There is full compensation for both hands. There is halfcompensation for each hand. The left or the right hands are not any different in thisrespect. There is half compensation for one who only has one hand either through

(birth or through losing one hand before.”(3

He also said: “What is the extent of the hand that is so valuable? It extends from thejoints that connect the palm of the hand to the wrist. The compensation for the

(fingers is half of full compensation too.” (4

Trustworthiness Makes the Hands Valuable

It was said that the blood money to compensate for both hands is equal to that for.one’s life

p: 134

.Mabani Tuklimat al-Minhaj, v.2, p.299 - 1.Wasa’il al-Shi’ah, v.19, p.217 - 2.Tahrir al-Wasilah, v.2, p.578 - 3

.Ibid - 4

Once Abu’l-Àlaàl-Maàrri went to see Sayyid Morteza to object to the chopping offof fingers as a penalty for theft. He said: “How is it they chop-off a hand worth fivehundred Mithqals(1) of gold for stealing only one quarter of a Dinar?” Abu’l ‘Ala who

.was an infidel did not agree with this ruling



Then Sayyid Morteza replied: “The nobility of trustworthiness has raised the value ofthe hand, but the humility of treachery reduces it. Then try to understand the Wisdomof your Lord.” In another reference the reply is recorded as: “It is the guarding ofproperty that has raised the value of the hand, but transgression of property reducesits value. Then try to ponder over the Wisdom of your Lord.” There was another manpresent who replied: “The hand is highly valued when it is oppressed. But it loses its

.” value when it oppresses

There are many other sayings in this regard which all support the idea that the hand isvaluable as long as it is trustworthy, but it loses its value when used in treachery, for

(stealing or oppression.(2

Right n. 8: The Right of the Stomach

point

نطبلا قح

دح یلإ هیوقتلا دـح نم هجرخت الو لالحلا یف هل دـصتقت نأو ریثکل ، الو مارحلا نم لـیلقل ءاـعو هلعجت ـال نأـف کـنطب قح امأو رب لک نع هعطقمو هطبثمو هلـسکم مختلا یلإ هبحاصب یهتنملا عبشلا نإف أمظلاو عوجلاـب مه اذإ هطبـضو هورملا ، باـهذو نیوهتلا

.هورملل هبهذمو هلهجمو هفخسم رکسلا یلإ هبحاصب یهتنملا يرلا نإو .مرکو

And the right of your stomach is that you make

p: 135

.A unit of weight equal to 4.25 grams - 1.Rawzat al-Jinnat, v.1, p.271 - 2

it not into a container for a little of that which is unlawful to you or a lot of it. Youshould be determined to eat what is lawful and not exceed the bounds ofstrengthening to the extent of belittling your stomach(1) to the point that you loseyour manliness. And you should restrain it whenever you are extremely hungry orthirsty, since getting really full will cause indigestion, sluggishness, indolence, and itwill hinder you from nobility and any good deeds. And drinking too much will make you



.feel drunk, light-headed, ignorant, and take away your manliness

.

Imam Sajjad has described our stomach as a container for food that we must fill withmoderation. We must only fill it with legitimate foods and drinks. We should do all we

.can to strengthen ourselves, but we should not forget moderation

Man Needs Food

All men need food. We cannot survive if our food supplies are cut off. Some peoplethought that the Prophet did not need to eat food. The Holy Qur’an rejects this idea

:and says

نیدلاخ اوناک امو ماعطلا نولکأی ال ادسج مهانلعج امو

Nor did We give them bodies that ate no food, nor were they exempt from death.”“[[The Holy Qur’an, al-Anbiyaa 21:8


اریذن هعم نوکیف کلم هیلإ لزنأ الول قاوسألا یف یشمیو ماعطلا لکأی لوسرلا اذه لام اولاقو

And they say: "What sort of an apostle is this, who eats food, and walks through the“streets? Why has not an angel been sent down to

p: 136

.By over-eating and over-drinking - 1

[him to give admonition with him?” [The Holy Qur’an, al-Furqan 25:7

:The Qur’an instructs us to think about our need to eat

هماعط �یلإ ناسنإلا رظنیلف ابص ءاملا انببص انأ اقش ضرألا انققش مث

Then let man look at his food, (and how We provide it): For that We pour forth water “



[in abundance, and We split the earth in fragments…” [The Holy Qur’an, Abasa 80:24-26

The food we eat becomes the closest thing to us. After we eat something, it changessomewhat and part of it gets absorbed and turns into energy and some of it is takento our cells or stored somewhere in the body and becomes a part of us. We will die ofhunger if we cannot get enough food to eat. That is why the Holy Qur’an has placed aspecial emphasis on food ingredients, and more importantly on plants and vegetables.Have you thought about what is meant by “let man look at his food” in the above

?verse

Obviously, it does not mean that we should just look and see what we eat. This meansthat we should carefully study the structure and makeup of our foods’ ingredients,and consider how each affects our body. Then we should think about how food isprepared for us by God through a renewable cycle of creation. Some people have

.stressed the need to consider whether it is obtained legitimately or not

In the traditions from the Immaculate Imams the food for the mind has been stressed- that is

p: 137

we should be careful about how we acquire our knowledge. Imam Baqir said: “You(should carefully consider from whom you acquire knowledge.”(1

Imam Sadiq has also stressed this point. When we look at the verse and see whatfollows in the above verse, we can realize that food for the body is implied, becausethere is a discussion of rain, splitting the earth, and the flourishing of plants whichmake up our food. Of course, we should consider both - food for the body and food forthe mind. We should see how revelations to the hearts of the Prophets bear fruits thatare then stored in the hearts of the Immaculate Imams . Then this knowledge pours

(out, reaches the hearts of the believers, and yields the fruits of faith and piety.(2

Who Creates Food

There are several verses in the Holy Qur’an regarding the creation of foods and



.drinks

نوهکفت متلظف اماطح هانلعجل ءاشن ول نوعرازلا نحن مأ هنوعرزت متنأأ نوثرحت ام متیأرفأ

See ye the seed that ye sow in the ground? Is it ye that cause it to grow, or are We“the Cause? Were it Our Will, We could crumble it to dry powder, and ye would be left

[in wonderment.” [The Holy Qur’an, al-Waqi`ah 56:63-65

Notice how it is stressed that the people plant the seeds in the ground, but it is God:who makes them grow. The Prophet said

.هللا وه عرازلا نإف تثرح "، " لقیلو تعرز " " مکدحأ نلوقی ال

Do not say: I grew the plants. Say: I planted the seeds. This is“

p: 138

.Tafsir al-Burhan, v.4, p.429 - 1.Tafsir Namuneh, v.26, p.146 - 2

(because it is God who makes them grow.”(1

Thus, we are reminded that God is the Creator of all things. If He wills, He can destroy.whatever we plant

In the next verse, we can see the stress on the creation and source of the water that:we drink

نورکشت الولف اجاجأ هانلعج ءاشن ول نولزنملا نحن مأ نزملا نم هومتلزنأ متنأأ نوبرشت يذلا ءاملا متیأرفأ

See ye the water which ye drink? Do ye bring it down (in rain) from the cloud or do“We? Were it Our Will, We could make it salt (and unpalatable): then why do ye not give

[thanks?” [The Holy Qur’an, al-Waqi’ah 56:68-70

Here we are called in to judge ourselves on who creates water and brings down therain, makes the rivers flow, makes the plants grow, and produces our food. Hopefully



.we can realize the Majesty of God

Psychological Effects of Food

Scientists agree that food has both good and bad physical and psychological effectson us. Research laboratories are well-equipped to measure the chemical compositionof foodstuff and how they affect our body. However, the psychological effects of what

:we eat have not yet been totally measured. Imam Sadiq said

.داسفلاو فلتلاو ررضلا هیف ام الإ مرحی ملو حالصلاو ، هعفنملا هیف امل الإ ابرش الو الکأ حبی مل یلاعتو كرابت هللا نإ

The Almighty God only allowed some things for us to eat and drink due to their“benefit and good effects on us, and only forbade us some things due to their

(harmfulness and ill effects.”(2

The leaders of Islam have all been

p: 139

.Majma’ al-Bayan, v.9, p.223; Ruh al-Bayan, v.9, p.332 - 1.Mustadrak al-Wasa’il, v.3, p.71 - 2

concerned about the good and bad physical and psychological effects of what we eat.and drink

Drinking Blood Makes One Ruthless

:Imam Sadiq expressed the reason why it is forbidden to drink blood

.هدلاوو هدلو لتقی نأ نمؤی الو همحرلاو هفأرلا هلقو بلقلل هوسقلا ثرویو قلخلا ءیسی مدلا ) برش (

Drinking blood will make you bad-tempered and ruthless. It will reduce your kindness“(and mercy so much that you might even kill your own son or father.”(1

The Effects of Drinking Wine

Imam Sadiq expressed the reason why we are forbidden to drink wine or alcoholic



:drinks

، انزلا بوکرو ءامدلا کفس نم مراحملا یلع رسجی نأ یلع هلمحتو هتورم مدهیو شاعترالا هثرویو نثو ، دباعک رمخلا نمدم نإ .همراحم یلع بثی نإ رکس اذإ نمؤی الو

An alcoholic is like an idol-worshipper. It (alcohol) causes him to tremble and his“manliness is destroyed. It induces him to venture into what is forbidden such asbloodshed and fornication. Moreover, even his closest relatives are not secure from

(being molested by him when he is drunk.”(2

The Physical Effects of Alcohol

Alcohol can easily enter the bloodstream after consumption and can quickly spreadthroughout the body. Alcohol has a profound effect on almost every organ and

(system in the body.(3

Alcohol will influence our brain(4) and disable our brain cells. It might cause the 1rupturing of the tine blood veins, coagulation of blood, or stoppage of the circulationof blood in the brain. Thus, it will lead to a partial or a severe brain stroke that will

(sometimes cause a drop in blood pressure and result in paralysis.(5

Alcohol will cause various illnesses such as shaking 2

p: 140

.Ibid - 1.Mustadrak al-Wasa’il, v.3, p.71 - 2

In the following footnotes we present the effects of alcohol on the most researched - 3.organs or organ systems

The brain is the seat of human thought and consciousness. Therefore any - 4impairment of the brain’s function can lead to drastic changes in a person’spersonality and behavior. Even though the brain makes up only two percent of thebody’s weight, it takes up about 20 percent of the body’s blood. Since blood is the mainmedium through which alcohol is spread in the body, the brain is flooded with alcoholwhenever you drink. Alcohol can affect the brain’s function and the function of the



nervous system in general by several methods including: direct toxic effects,withdrawal, nutritional deficiency, liver disease and head trauma among others. Oneof the direct toxic effects of alcohol is its ability to change the production ofneurotransmitters. Alcohol has a detrimental effect on many neurological processessuch as temperature regulation, sleep cycle and coordination. Also, chronic alcoholicsmay suffer from a condition known as Korsakoff’s syndrome. Korsakoff’s syndrome(KS) is a neurological disorder in which one’s short term memory is nearly non-existent. Those that are afflicted with KS are unable to remember events that occurafter the onset of the symptoms. Perhaps the most obvious effect of alcohol is theactual physiological damage it does to the brain of an alcoholic. Some of the factorsthat determine how and to what degree one’s brain is damaged by alcohol includeage, gender and family history but are not limited to just these. In order for thenervous system to function properly signals must be relayed to and from the brain.Neurotransmitters are essential for nerve-to-nerve communication. They travelbetween the junctions, known as a synapse, between two nerve cells.Neurotransmitters stimulate receptors on the surface of nerve cells, which in turncarry the signal down the nerve and on to other nerves. The production of receptors isvery sensitive and can fluctuate in response to chemical and environmental factors.Factors that increase the sensitivity of receptors tend to down-regulate, or decreasethe production of receptors while factors that inhibit a receptor tend to up-regulate orincrease the production of receptors. Up and down-regulation allow the nervoussystem to maintain a balance of neurotransmitters and receptors. Glutamate, anamino acid, is the major excitatory neurotransmitter in the human brain. There issufficient research to support the fact that even in small doses alcohol can affect thefunction of glutamate. This interference can affect memory among other things andmay cause the loss of short-term memory during periods of over-drinking. Alcoholhas an inhibitory effect on glutamate, which causes the glutamate receptor to be up-regulated, especially in the hippocampus, an area of the brain responsible formemory and related to epileptic seizures. Alcoholics suffering from alcohol withdrawaloften suffer from glutamate over-activity due to the up-regulation of the glutamatereceptor. Glutamate over-activity has been related to cell death as caused by strokesand seizures. Malnutrition in alcoholics results in a deficiency in thiamine and



magnesium, which may also contribute to glutamate over-activity. Anotherneurotransmitter that is affected by alcohol is gamma-aminobutyric acid (GABA). It isthe main inhibitory neurotransmitter of the central nervous system. Alcohol acts as aninhibitory agent for GABA much like it does for glutamate. GABA receptors are up-regulated in alcoholics and when the inhibitory effect of alcohol is lost, GABA over-activity occurs. GABA over-excitation often results in withdrawal seizures – deliriumtremens (DT) also known as rum fits. Alcohol also disrupts the function of variousother neurotransmitters including serotonin, endorphins and acetylcholine. Serotoninaffects moods, appetite and sleep. Stimulation of serotonin in conjunction with therelease of endorphins cause the feeling of pleasure that many people get whenintoxicated. Acetylcholine is the key neurotransmitter in controlling cardiovascularmechanisms, including the dilation of blood vessels. It has also been suggested thatalcohol may affect the level of catecholamines, a neurotransmitter that has beenobserved to be suppressed in patients with Korsakoff’s syndrome. The toxic effects of

.alcohol may cause the nervous system to lose control of many of its functionsA study published in the February issue of Alcoholism: Clinical and Experimental - 5Research, utilized sophisticated brain scans called functional magnetic resonanceimaging (fMRI). The research was headed by Susan F. Tapert, Ph.D., UCSD assistantadjunct professor of psychiatry and a clinical psychologist at the Veterans AffairsHealth Care System. She notes that “our findings suggest that even young andphysically healthy individuals risk damaging their brains through chronic, heavy use of

.” alcohol

of the hands or the feet, lack of control of our body parts,(1) and weakness of our(senses.(2) It also causes insomnia.(3

Alcohol will harm the tongue and our sense of taste. It will reduce the amount of 3saliva and cause a disorder in its reproduction. It will also cause stomach upset,indigestion, throwing up mixed with clogged blood. It will cause many illnesses in our

.stomach and intestine and result in ulcer and serious diarrhea

It will weaken the liver,(4) and cause it to swell. It will harden the kidneys and cause 4(pain in the stomach. It might even cause jaundice.(5



Alcohol is not usable in the body. Therefore, if we drink, it will enter our blood stream 5and destroy the white blood cells. It might even cause such a drop in our blood

.pressure that we might have a brain stroke

One of the major ill effects of drinking alcohol is its influence on the lungs. Alcohol will 6travel along with our blood stream into our lungs, and it will irritate the lung and cause

.it to swell. This will result in destruction of calcium and end in tuberculosis

(Another ill effect of drinking alcohol is damage to the cardiovascular system.(6 7

Alcohol Causes Insanity

Alcoholic drinks are the main cause of insanity. The statistics(7) show that most insanepeople are those who have been drinking for many years in their life. There are nearlytwo hundred thousand such cases in France. Nearly ninety percent of the insanities in

England have been alcohol

p: 141

Another effect of long-term alcohol consumption is the loss of muscular - 1coordination. Alcohol damages a part of the brain known as the cerebellum. Thecerebellum controls coordinated actions such as walking or swinging a bat. Damageto the cerebellum resulte in loss of coordination and can appear as imbalance and

.staggeringDrinking alcohol has subtle effects on personality and emotions. It also impairs - 2cognitive abilities such as perception, learning and memory. One of the most severeside effects of chronic alcohol consumption is Korsakoff’s syndrome (KS). Patientssuffering from KS have virtually no short-term memory. This condition is also knownas anterograde amnesia. Alcoholics who develop KS can remember nothing past theday that the syndrome first set in. Though KS does not affect long-term memories, ineffect leaving a person’s IQ intact, KS sufferers often are no longer able to function asnormal members of society due to their complete lack of short-term memory.Perhaps the most obvious effect of alcohol on the nervous system is the physiologicaldamage that it does to the brain. The areas of the brain that are most affected include



.the limbic system, diencephalon, cerebral cortex and cerebellumChronic insomnia is complex and often results from a combination of factors, - 3including underlying physical or mental disorders. One of the most common causes ofchronic insomnia is depression. Other underlying causes include arthritis, kidneydisease, heart failure, asthma, sleep apnea, narcolepsy, restless legs syndrome,Parkinson’s disease and hyperthyroidism. However chronic insomnia may also be dueto behavioral factors including the misuse of caffeine, alcohol or other substances;disrupted sleep/wake cycles as may occur with shift work or other nighttime activity

.schedules, and chronic stressThe liver is where all alcohol must eventually go to be processed and neutralized. It - 4

.follows that the liver is damaged from heavy, chronic alcohol consumptionScientists have long understood that alcohol abuse can lead to chronic diseases like - 5cirrhosis of the liver. But in recent years, researchers have discovered that alcohol - insome cases only a few drinks a day – can make the liver and pancreas more

.susceptible to injuryThe heart can pump over 300 litres of blood in an hour. Since the blood is the - 6primary medium for transporting ingested nutrients, in this case alcohol, it deliversalcohol straight to the heart and other parts of the cardiovascular system. In recentstudies, it has been shown that heavy drinking causes serious damage to variousparts of the cardiovascular system. For example, it causes the heart muscles todevelop a disease known as cardiomyopathy. Also, heavy drinking increases the risk

.of unsteady heartbeat, high blood pressure and hemorrhagic strokePublished statistics indicate that there are over 18 million alcoholics living in - 7

.America

(related.(1

Genetic Effects of Alcohol

Alcohol has a bad effect on the cells of a baby. A German scientist has proved that thisinfluence will genetically affect three generations, even if they do not drink.(2) That iswhy Islam has forbidden drinking alcohol. Imam Sajjad stressed that we should keep

:our stomachs void of forbidden things. The Prophet said



.رمخلا اهیلع برشی هدئام یلع سلج نم نوعلم

(Whoever sits with those who are drinking is deprived of God’s Mercy.”(3“

Ayatollah Dastghayb quoted from Sayyid Abul Ali Mawdoody’s Tanghīĥ: “The U.S.government used many ways to fight alcoholism. It used magazines, newspapers,lectures, and seminars, even movies to combat alcoholism. It spent more than eightmillion dollars, and published more than ten million pages of advertisement against it.Over a period of fourteen years, it spent over two hundred fifty million dollars to

.enforce the law to abolish alcoholic beverages

It imprisoned three hundred and thirty-five persons, fined people over sixteen milliondollars, and seized over four hundred and fifty million dollars’ worth of property. Allthis was of no use. It finally gave up and abolished that law in 1932 and totally freed

(drinking alcohol.”(4

On the other hand, even though drinking alcoholic beverages was like drinking waterfor the Arabs in the Age of Ignorance, when Islam came it forbade drinking alcoholand abolished it in a very short time. Thus, it saved Muslims from all the ill effects ofalcohol and alcoholism. Scientists today are well aware of the physical effects of

alcohol. However, they cannot measure its

p: 142

.Balahaye Ijtima’i”, quoted from Tandorost Magazine - ” 1.Ibid - 2

.Safinah al-Bihar, v.1, p.427 - 3Gunahane Kabire, v.1, p.253 - 4

.moral impacts on the loss of manliness and moral values

Some people are careful about the cleanliness of their living quarters, and thesuitability of their food. Should they suspect the least bit of poisoning in their food,they will refuse to eat it. However, they do not care at all about their spiritual well-



:being, and listen to anything. Imam Ali said

اورینی نأب سفنلا ءاذـغب نومتهی الو مهنوطب نولخدـی ام اورـصبیل حـیباصملا هرانإ اوفلکت ماعطلا مهیلإ برق اذإ ساـنلا يرأ یلاـم ؟ مهلامعأو مهتاداقتعا یف بونذلاو هلاهجلا قحاول نم اوملسیل ملعلاب مهبابلأ حیباصم

I am amazed at the people who turn on the light to see what they eat when they“want to dine in the dark, but do not care about food for their mind. They do not care toilluminate their intellect with the light of knowledge to be safe from making mistakes

(out of ignorance and wrong beliefs.”(1

:Imam Hasan said

! هیدری ام هردص عدویو هیذؤی ام هنطب بنجیف هلوقعم یف رکفتی فیک ال هلوکأم یف رکفتی نمل تبجع

I am amazed at the people who consider what they eat but do not think about the“food for their mind. They guard their stomachs from harmful things, but do not guard

.” their hearts and minds against things that will harm them

There are many traditions in Islam about proper diet, and proper things to eat ordrink. There is a lot of information about useful or harmful meats, fats, sweets,confectioneries, beans and vegetables. Suayd ibn Ghofleh went to see Imam Ali once

at

p: 143


.lunchtime

He narrated: “I saw that Imam Ali was sitting down around the tablecloth with a driedpiece of bread made of whole barley. I went to his servants and asked them why theywere so inconsiderate not to grind the barley to make flour for the bread for theImam . They said it was based on his personal orders. Then I returned to the Imamand asked him the reason. Imam Ali said that he had learned this from the Prophet

(.”(1) Imam Sadiq said: “Solomon’s bread was made of whole barley.”(2



Ahmad ibn Harun went to see Imam Ridha . Imam Ridha ordered food to be served.They spread the tablecloth and brought some food. There were no fresh greenvegetables there. The Imam did not eat, and told his servant: “Do you know that I willnot eat unless there are some green vegetables on the table? Go and bring some.”Then the servant went and brought some green vegetables, and the Imam started to

(eat.”(3

The Most Important Advice

:The Almighty God said in the Qur’an

نیفرسملا بحی هنإ ال اوفرست الو اوبرشاو اولکو دجسم لک دنع مکتنیز اوذخ مدآ ینب ای

O Children of Adam! Wear your beautiful apparel at every time and place of prayer:“eat and drink: but waste not by excess, for God loveth not the wasters.” [The Holy

[Qur’an, al-A’raf 7:31

It has been proved that this is the most important advice for our health. Scientistshave done extensive research and have concluded that the roots of many diseases lie

p: 144

.Koodak (Guftar-i-Falsafi), v.1, p.249 - 1.Mustadrak al-Wasa’il, v.3, p.103 - 2

.Koodak, v.1, p.251 - 3

in excess food not being absorbed and remaining in the body. This excess fat causesan excessive pressure on the heart. It also serves as a ready place for variousinfections and diseases. Therefore, the first step to achieve health is to burn off allexcessive fat. The main cause of this fat accumulation in the body is overeating and

.wastefulness. Therefore, we should eat moderately to avoid this ugly condition

Haroon’s Christian Doctor

Sheikh Tabarsi wrote in Majma’ul Bayan that Haroon ul-Rashid had a Christian doctor



in his court. He was a renowned doctor. Once he told one of his Muslim assistants: “Ican see no traces of medical advice in your heavenly Book while the most usefulknowledge is that of religion and the body.” The Muslim scholar replied: “God the

:Almighty has summarized all of medicine into one-half of a verse and has said

نیفرسملا بحی هنإ ال اوفرست الو اوبرشاو اولکو

Eat and drink: But waste not by excess, for God loveth not the wasters.” [The Holy“[Qur’an, al-A’raf 7:31

:The Prophet has also given the following medical advice

.هتدوع ام ندب لک طعأو ءاود لک سأر هیمحلاو ءاودألا تیب هدعملا

The stomach is the home for all illnesses. Abstinence is the best drug, and give your“.” body what you have made it accustomed to

The Christian doctor said: “Your Book and your Prophet have left nothing for Jalinus (1)(in medicine.”(2

Avoid Getting Full


.صربلا ثروی عبشلا یلع لکألا

(Eating beyond satiation will cause leprosy.”(3“

:He also said

اذإ عورزلاک تومت بولقلا نإف بارشلاو ، ماعطلا هرثکب بولقلا اوتیمت ال

p: 145

Same as Galen 131-210 A.D. There were many who contributed to the present day - 1medicine as we know it – from Hippocrates (Bukrat) , Plato, Aristotle and Galen to ourpresent day researchers. Hippocrates (460-370 B.C) is the symbol of the first creative



period of Greek medicine and is aptly known as the ‘Father of medicine’. Plato andAristotle (384-322 B.C) also contributed to the basis of Greek medicine in its original

.state; while Galen nurtured it to quite a degree.Fehrist-i-Ghurar al-Hikam, p.13 - 2

.Fehrist-i-Ghurar al-Hikam, p.25; Makarim al-Akhlaq, p.147 - 3

.ءاملا اهیلع رثک

Do not cause your hearts to die by overeating or over-drinking. Hearts die just as“(crops do when they are over-watered.”(1

Avoid Forbidden Meals

:The Prophet said

هب یلوأ رانلاف مارحلا هتبنی محل لکف احابص ، نیعبرأ هوعد هل بجتست ملو هلیل نیعبرأ هالص هل لبقت مل مارح همقل لکأ نم

The prayers of one who eats a morsel of what is forbidden will not be accepted for“forty nights and his calls and supplications will not be answered for forty days. Flesh

(grown from forbidden food deserves to be burnt in the Fire.”(2

:The Prophet said

، هیلإ هللا رظنی هفوج ال یف همقللا تماد اـمو ضرـألاو ، تاواـمسلا یف کـلم لـک هنعل دـبعلا فوج یف مارح نم همقللا تعقو اذإ ..هب یلوأ رانلاف تام نإو هیلع هللا بات بات نإف هللا نم بضغب ءاب دقف مارحلا نم همقل لکأ نمو

When a morsel of what is forbidden enters the stomach of a person, every angel in“the heavens and on the earth curses him. As long as the morsel is in his body, God willnot look upon him. Whoever eats a morsel of what is forbidden has earned God’swrath. If he repents, God will turn to him in forgiveness, and if he dies (without

(repentance) then he is more deserving of the Fire.”(3

:Regarding the legitimate meals, the Prophet said

.هناسل یلع هبلق نم همکحلا يرجأو هبلق هللا رون اموی نیعبرأ لالحلا لکأ نم

God will illuminate the heart of one who eats what is lawful for forty days, and will“



make wisdom flow from his heart to his

p: 146

.Makarim al-Akhlaq, p.150 - 1



(tongue.”(1

The Secret to Good Health

:The Prophet said

ضرم ـالإ ضرمی مل یتأ اذإ طـئاغلا سبحی ملو هیهتـشی وهو ماـعطلا كرتو اـغضمت ماـعطلا داـجأو ءاـقنلا یلع ماـعطلا لـکأ نم .توملا

Whoever adheres to hygienic principles regarding eating, and chews his food well,“stops eating while he is still not full and does not put off going to the toilet when

(needed, will not suffer from any illnesses until death.”(2

Imam Sajjad has instructed us to avoid excesses in eating, and practice moderation.We discussed the harms of overeating before. Now let us discuss the harms ofundereating and hunger. Hunger is one of the most dangerous human conditions. Ahungry person acts as if he forgets his faith and religious beliefs. He turns into a beast

.in an attempt to get some food to alleviate his hunger

There was a major revolution in Basra in the 9th century. During his several years ofrule, Sahib Zany committed many mass executions. He killed thousands of men,women and children. Those who survived hid in the daytime and left their hidingplaces at night in search of some food to eat. There was no more work to be done. No

.one worked on the land, and no one raised animals

Therefore, deprivation and hunger prevailed. The people ate the cats and the dogsfor some time. Then they started to eat the corpses of the dead. Even sometimes,



they killed the weak people and ate them. It has been recorded in history that awoman was seen crying while she had a

p: 147

.Mahajjah al-Bayda, v.3, p.204 - 1.Makarim al-Akhlaq, p.146 - 2

.chopped-off head in her hands

When asked about the reason she cried and said: “The hungry people surrounded myweak sister, and were waiting for her to die so that they could eat her. They attackedher, killed her, tore her into pieces, and ate her. They oppressed me because they didnot give me a share of her meat. They gave me her head, but it is hard to eat!”(1)Notice how she had lost her feelings and senses, and cried over the hard to eat share

!of hers from her sister’s torn apart body

The Jurisprudents’ Rule on the Stomach

If anyone hits someone else in the stomach and causes him an injury to the extentthat he loses control over his urination and bowl movement, then he must pay one-third of the full compensation or blood money according to the jurisprudents’ rule.(2)This is based on the following tradition. Sokuni quoted on the authority of Imam Sadiq: “A man had beaten another one in the stomach so hard that he messed up his pants.Then they asked Imam Ali on how to punish him. Imam Ali said: “He should either

.” deliver an equal blow to his stomach or receive one-third full compensation in return

Right n. 9: The Right of the Private Part

point

جرفلا قح

ددـهتلاو توملا رکذ هرثکو ناوعألا - نوعأ نم هنإـف رـصبلا - ضغب هیلع هناعتـسالاو کـل لـحی ـال امم هظفحف کـجرف قح امأو .هب الإ هوق الو لوح الو دییأتلاو همصعلا هللاابو هب ، اهل فیوختلاو هللااب کسفنل



And the right of your private part is that you should protect it from

p: 148

.Tatamat al-Muntaha, p.380 - 1.Mabani’ Taklimat al-Minhaj, v.2, p.371 - 2

everything that is unlawful for you and help it by lowering your eyes - this is certainlythe best way to help it. And you should also remember death often, and threatenyourself with God and try to make yourself fear God.(1) Preservation from sin andreceiving help in so doing are possible by God’s help. There is no strength or power

.but in Him

What Imam Sajjad means by “protecting your private parts” is covering it from other:people’s eyes. Consider the following verse

نهجورف نظفحیو نهراصبأ نم نضضغی تانمؤملل لقو

And say to the believing women that they should lower their gaze and guard their“[modesty.” [The Holy Qur’an, al-Nur 24:31

:Imam Sadiq said

.رظنلا نم اهنإف هیآلا هذه الإ انزلا نم یهف جورفلا رکذ یف نآرقلا یف هیآ لک

Every verse in the Qur’an in which the private parts are mentioned is with regard to“protecting it from fornication, except for this (above) verse in which it means to

(protect the private parts from being seen.”(2

Sexual Instincts

Sexual instincts are among the major forces in man to derive pleasure in life. Thesestrong instincts attract men and women towards each other. The love they have foreach other makes them work hard to unite with one another. That is why sex andmarriage have always been a hot topic of discussion in all religious or scientificgatherings. There have been many theories related to this issue. Some of these



.theories are extremist while others are normal

Extremist Theory

Those who believe in sexual freedom including the followers of

p: 149

In the other version it is followed by:” The right of your private part is that you - 1.” protect it from fornication and guard it against being looked upon


Freud have adopted an extremist theory. Freud whose ideas are based on sex hasextended out of the domain of influence of sexual instincts to affect many othernatural instincts that are in reality very independent of sex. He considers this instinctto be the main foundation of human culture and civilization. Freud thinks that seekingsexual pleasure and fulfillment is not limited to adulthood and exists throughout ourlifetime. He considers a baby’s sucking of the mother’s breast to be sexually

.motivated and pleasing

Freud bases his psychological theories on sexual failures. He thinks that when sexualdesires are not fulfilled due to social restrictions, they are forced into thesubconscious where they lend themselves to severe stress and psychologicalillnesses. Freud believes that all the various forms of psychological problems are

.rooted in the sexual instinct

Thus, a psychoanalyst must become very aware of the person’s experiences in orderto treat him. Freud’s opponents disagree with his idea that sexual instincts are theroot of all psychological illnesses. Freud’s mistake lies in his considering unusualsexual emotions to be the source of nervous or psychological illnesses. He fails toconsider the person’s social, economical or material environment. For example, whena simple worker has psychological problems due to lack of income, poverty andhunger, his illness is not rooted in sex. To treat him we must provide him with better

(work opportunities, not satiate him sexually!(1



The Church and the Other Extreme

The followers of the Church, some religions, some philosophers and some teachers ofethics have

p: 150

Bozorgsal wa Jawan (Guftar-i-Falsafi), v.1, p.205, quoted from Andishehaye Freud, - 1.p.35, p.70

considered sex to be an animal act and have called it filthy. By going to the otherextreme, they have totally abandoned sex. Saint Jerome always used to say: “Let uschop off the tree of marriage by celibacy.” In the Church, we see great scholars likePaules who was one of the heads of the Church. He never married and advised all

.men and women not to marry

In his first treatise addressed to Qarantian we read: “About what you wrote to me, it isbetter for men not to touch women. However, in order to avoid fornication, each manshould have his own wife, and each woman should have her own husband. Thehusband must fulfill his wife’s rights. The wife should fulfill the husband’s rights. I wishall men were like me, but each person has a divinely given gift. Some are this way.Others are that way. Thus, I tell those who are single and the widowed women, that itis best for them to remain like me. But if they cannot restrain themselves, it is better

(for them to marry since it is better to marry than burn in the Fire of Hell.”(1

Islam Takes the Balanced View

Islam condemns both extremist views. The Commander of the Faithful has:considered going to either extreme to be out of ignorance. He said

.اطرفم وأ اطرفم الإ لهاجلا يری ال

.” The ignorant one will only be seen either exceeding the bounds or falling short“

Taking a moderate stance regarding sexual instincts is liked by God and is



p: 151

.Ibid., v.1, p.195, quoted from Zanashoyee wa Akhlaq-i-Islami, pp.46-52 - 1

according to the nature of our creation. In the moderate method, sexual instincts areneither let loose, nor are they totally abandoned. The law and social ethics supportthe fulfillment of this natural instinct in a moderate degree, and the means for itsproper fulfillment are provided. In the method that is supported by God’s Prophets,people are instructed that God has encouraged the people to get married. On theother hand, any form of sexual deviation or being loose is seriously fought with, and

.human societies are advised against these things

Islam and Marriage

The Almighty God has expressed one of the main characteristics of believing men or:women in the following verse

مه لوأف �کـئ ذ

�کـل ءارو �یغتبا نمف نیموـلم ریغ مهنإـف مهناـمیأ تکلم اـم وأ مهجاوزأ �یلع الإ نوظفاـح مـهجورفل مـه نـیذلاو

نوداعلا

Who abstain from sex, except with those joined to them in the marriage bond, or (the“captives) whom their right hands possess, - for (in their case) they are free fromblame: But those whose desires exceed those limits are transgressors.” [The Holy

[Qur’an, al-Muminun 23:5-7

Islam has ordered its followers to get married since sexual instincts are the mostdifficult to control. Islam has ordered us to make love with our legal wives or ourslaves. This implies both permanent and temporary wives. There is also a mention ofthe misconception by the Christians who considered any sexual contact to be wrong,and went so far that the Catholic priests and the nuns did not marry all their life long

and

p: 152

considered marriage to be contrary to their spiritual position. The Noble Prophet of



Islam has paid attention to sexual instincts in his teachings and has instructed his:followers not to follow celibacy. God’s Prophet said

.حاکنلا یتنس نمو یتنسب ، نتسیلف یترطف بحأ نم

Whoever likes my nature should follow my traditions. One of my traditions is“(marriage.”(1

Marriage and Immunity from Sin


هل نإف موصلا نمدـیلف مکنم عطتـسی مل نمو جرفلل ، نسحأو رـصبلل ضغأ هنإف جوزتیلف ، هابلا مکنم عاطتـسا نم بابشلا ! رـشعم اـی .ءاجو

O young people! Any of you who have the means to marry should do so since this is“the best way to protect your eyes from corrupt and treacherous looks, and to guardthe private parts from sin and immodesty. Whoever does not have the means to

(marry should fast continually since fasting can reduce lust.”(2

Marriage as the Firm Foundation of Life

Islam encourages its followers to establish a family and considers the family to be the:most beautiful thing in the sight of God. The Noble Prophet of God said

.جیوزتلا نم زعأو لجو زع هللا یلإ بحأ ءانب مالسإلا یف ینب ام

(There is no establishment in Islam dearer to God the Almighty than marriage.”(3“

Therefore, we must speed up the establishment of marriage. Imam Sadiq narrated:that once the Prophet climbed up on the pulpit and after praising God said

هتدـسفأ ینتجی ملف هرمث كردأ اذإ رجشلا : یلع رمثلا هلزنمب راکبألا نإ لاـقف : ریبخلا فیطللا نع یناـتأ لـیئربج نإ ساـنلا ! اـهیأ ، داسفلا نهیلع نمؤی مل الإو هلوعبلا الإ ءاود نهل سیلف ءاسنلا كردی ام نکردأ اذإ راکبألا : کلذکو حایرلا ، هترثنو سمشلا

p: 153



.Makarim al-Akhlaq, p.196 - 1.Ibid. p.197 - 2


.رشب نهنإف

O people! Gabriel came to me from the threshold of God and said: Virgin girls are like“the fruits on a tree. When they ripen, they should be plucked. Else, they will be spoileddue to exposure to the rays of the sun, and they will be scattered about due to theblowing of the wind. When girls mature and feel sexual inclinations, there is noremedy for them but a husband. If they do not get married, they are not secure from

(.” corruption since they are human (and are not immune from making mistakes

Marriage Provides a Garment

:The Holy Qur’an has considered the chastity of men and women and has said

نهل سابل متنأو مکل سابل نه

They are your garments and ye are their garments.” [The Holy Qur’an, al-Baqarah“[2:187

Our garments cover up our sex organs and protect us against many bad conditionssuch as heat, cold and bad weather. Marriage will help us stay clean and pure. The

:Noble Prophet said

.هجوزب ففعتیلف ارهطمو ارهاط هللا یقلی نأ بحأ نم

Whoever likes to meet God in a pure and purified state should protect his chastity by“(means of marriage.”(1

The Prophet Disapproved of Abandoning Marriage

Those who have the means to get married and establish a family in order to save theMuslims from committing sins should do so. Islam blames those who do not do so forvarious reasons. Consider the following case for example. A man called Akkaf went to



see God’s Prophet . The Prophet asked: “Are you married?” He said: “O’ Prophet ofGod! No.” Then the

p: 154

.Ibid. v.2, p.530 - 1

:Prophet asked: “Are you healthy and wealthy?” He said: “Yes.” Then the Prophet said

جوزت يراصنلا ، نابهر نم تنأف الإو جوزت نیبنذـملا ، نم تنأف الإو جوزت نیئطاخلا ، نم کنإف جوزت جوزت فاـکع ! اـی کـحیو .نیطایشلا ناوخإ نم تنأف الإو

Woe be to you, Akkaf! Marry, marry, for now you are of the wrongdoers! Marry, else“you will be among the sinners! Marry, else you will be of the Christian monks! Marry,

(else you will be among the brothers of Satan!”(1

In another tradition, we read that Imam Ridha narrated that a woman told ImamBaqir : “I am a Mutabattil.” Imam Baqir asked: “What do you mean by that?” She said:“I intend to never get married.” Imam Baqir asked: “Why?” She said: “In order to attainnobility.” Then Imam Baqir said: “Forget it. If there was any nobility in not gettingmarried, the Blessed Fatima Zahra was more suitable to have recognized this nobility,and there is no one who can supercede her in nobility.”(2) From these traditions, werealize that the leaders in Islam have advised men and women against celibacy so

.that they remain chaste

Islam and Avoiding Women

A few of the companions of the Noble Prophet of God decided to avoid having sexualintercourse with their wives, eating breakfast and sleeping at night. Um Salmah

:realized this and told this to the Prophet . The Prophet went to them and asked

.ینم سیلف یتنس نع بغر نمف لیللاب ، مانأو راهنلاب لکآو ءاسنلا یتآ ینإ ءاسنلا ؟ نع نوبغرتأ

Do you abstain from (going to) your“

p: 155



.Mustadrak al-Wasa’il, v.2, p.530 - 1.Bozorgsal wa Jawan, v.1, p.194 - 2

wives? I go to my wives, eat in the daytime and sleep at night. Whoever forsakes my(tradition is not from me.”(1

Adultery is a Major Sin

Those who do not establish a family may commit adultery and fall into disaster. The:Holy Qur’an considers adultery to be an evil deed and says

الیبس ءاسو هشحاف ناک هنإ ینزلا اوبرقت الو

Nor come nigh to adultery: for it is a shameful (deed) and an evil, opening the road (to“[other evils).” [The Holy Qur’an, Bani Israil 17:32

:This short verse stresses three important points

The verse does not state: “Do not commit adultery.” Rather it says do not even ( 1approach this wicked deed. This verse shows that although adultery is a very baddeed, there are some other deeds that might ultimately lead to it. Acts like flirting,looking, nudity, not wearing the veil, reading dirty books, viewing pornography, andgoing to centers of corruption or being in a private place with another person of the

.opposite sex are all preparatory actions which might lead to adultery

.This verse clearly expresses the extreme degree of wickedness of adultery ( 2

This verse states that adultery will also pave the way for other forms of corruption ( 3.in the society

The Philosophy behind Forbidding Adultery

The first problem with adultery is that it will lead to social disorder. The relationship ( 1of the father and children will become unclear. This clear father-child relationship willprovide life-long support for the children. Adultery will eliminate this order. Let us

think for one moment that adultery is permitted in the whole world



p: 156


and marriage is abolished. In such a world, none of the children born will besupported. There is also no love for these children - the love that is so critical in theraising of people who will not be criminals later. Then the whole world will turn into a

.big zoo where all forms of violence prevail

Adultery is also a cause of the personal and social struggles between those who run ( 2the centers of corruption. The detailed account of what goes on in massage parlorsand sex homes shows that many other crimes are committed where adultery is

.practiced

It has been proven by theory and in practice that adultery leads to many contagious ( 3(sexually transmitted diseases (STD’s) many of which are life-threatening.(1

Adultery is usually followed by abortion since the women who commit adultery ( 4never like to keep the baby. They even think it will be an obstacle to their future

.practice of adultery

We should not forget that the purpose behind marriage is not satiating our sexual ( 5instincts. Rather cooperating in the establishment of a joint life, the achievement ofpeace of mind, having a companion, raising children and cooperation in many socialaffairs are also major goals in marriage. These are not possible unless men and

.women are dedicated to each other through marriage and adultery is forbidden

Moving Statistics

point

First, let us look at the statistics related to sexually transmitted diseases (STD) in the.United States

STD Statistics



One in five people in the United States has an STD(2). Two-thirds

p: 157

The widespread disease called AIDS is just one example. A report published in the - 1USA Today on May29, 2001 states that although AIDS was initially discovered in 1981,the death toll from it has exceeded 21.8 million people in 2000. The following isaccording to the Joint United Nations Programme HIV/AIDS UNAIDS “AIDS epidemicupdate” of December 2001. Twenty years after the first clinical evidence of acquiredimmunodeficiency syndrome was reported, AIDS has become the most devastatingdisease humankind ever faced. Since the epidemic began, more than 60 million peoplehave been infected with the virus. HIV/AIDS is now the leading cause of death in sub-Saharan Africa. Worldwide, it is the fourth biggest killer. At the end of 2001, anestimated 40 million people globally were living with HIV. In many parts of thedeveloping world, the majority of new infections occur in young adults, with youngwomen especially vulnerable. About one-third of those currently living with HIV/AIDSare aged 15-24. Most of them do not know they carry the virus. Many millions moreknow nothing or too little about HIV to protect themselves against it. Eastern Europe –especially the Russian Federation – continues to experience the fastest growingepidemic in the world with the number of new HIV infections rising steeply. In 2001,there were an estimated 250,000 new infections in this region, bringing to 1 million thenumber of people living with HIV. Given the high levels of other sexually transmittedinfections, and the high rates of injection drug abuse among young people, theepidemic looks set to grow considerably. In Asia and the Pacific, an estimated 7.1million people are now living with HIV/AIDS. The epidemic claimed the lives of 435,000people in the region in 2001. The apparently low national prevalence rates in manycountries in this region are dangerously deceptive. They hide localized epidemics indifferent areas, including some of the world’s most populous countries. There is aserious thread of major, generalized epidemics. But, as Cambodia and Thailand haveshown, prompt, large-scale prevention programmes can hold the epidemic at bay. InCambodia, concerted efforts, driven by strong political leadership and publiccommitment, lowered HIV prevalence among pregnant women to 2.3% at the end of



2000 – down by almost a third from 1997. AIDS killed 2.3 million Africans in 2001. Theestimated 3.4 million new HIV infections in sub-Saharan Africa in the past year meanthat 28.1 million Africans now live with the virus. Without adequate treatment andcare, most of them will not survive the next decade. Recent antenatal clinic data showthat several parts of southern Africa have now joined Botswana with prevalencerates among pregnant woment exceeding 30%. In West Africa, at least five countriesare experiencing serious epidemics, with adult HIV prevalence exceeding 5%.However, HIV prevalence among young adults continues to fall in Uganda, while thereis evidence that prevalence among young people (especially women) is dropping insome parts of the continent. In the Middle East and North Africa, the number ofpeople living with HIV now totals 440,000. The epidemic’s advance is most marked incountries (such as Djibouti, Somalia and the Sudan) that are already experiencingcomplex emergencies. While HIV prevalence continues to be low in most countries inthe region, increasing numbers of HIV infections are being detected in severalcountries, including the Islamic Republic of Iran, the Libyan Arab Jamahiriya andPakistan. A larger epidemic also threatens to develop in the high-income countries,where over 75,000 people acquired HIV in 2001, bringing to 1.5 million the total numberof people living with HIV/AIDS. Recent advances in treatment and care in thesecountries are not being consistently matched with enough progress on the preventionfront. New evidence of rising HIV infection rates in North America, parts of Europeand Australia is emerging. Unsafe sex, reflected in outbreaks of sexually transmittedinfections, and widespread injection drug use are propelling these epidemics, which atthe same time are shifting more towards deprived communities. An extimated 1.8million adults and children are living with HIV in Latin American and the Caribbean – aregion that is experiencing diverse epidemics. With an average adult HIV prevalenceof approximately 2%, the Caribbean is the second-most affected region in the world.But relatively low national HIV prevalence rates in most South and Central Americancountries mask the fact that the epidemic is already firmly lodged among specificpopulation groups. These countries can avert more extensive epidemics by stepping

.up their responses now.American Social Health Association - 2

of all STDs occur in people 25 years of age or younger. One in four new STD infections



of all STDs occur in people 25 years of age or younger. One in four new STD infectionsoccur in teenagers. Cervical cancer in women is linked to HPV.(1) Hepatitis is 100 timesmore infectious than HIV.(2) Two-thirds of Hepatitis B (HBV (3)) infections aretransmitted sexually. HBV is linked to chronic liver disease, including cirrhosis and liver

.cancer. STDs, other than HIV, cost about $8 billion each year to diagnose and treat

One in five Americans have genital herpes, yet at least 80 percent of those withherpes are unaware they have it. At least one in four Americans will contract an STDat some point in their lives. HPV is the most common STD in the United States. Morethan 5 million people are infected with HPV each year. Less than half of adults aged 18to 44 have ever been tested for an STD other than HIV/AIDS. At least 15 percent of allinfertile American women are infertile because of tubal damage caused by pelvicinflammatory disease (PID), which is the result of an untreated STD. Next let us look

.at the world statistics on abortion

World-Wide Abortion Statistics

Currently 54 countries allow abortion, which is about 61 percent of the world’spopulation(4). According to the pro-abortion Center for Reproductive Law and Policy inNew York, 97 countries that constitute about 39 percent of the population, haveabortion laws that make it illegal. The Alan Guttmacher Institute reportsapproximately 22 million legal abortions were reported in 1987. It is estimated that

between four

p: 158

.Human papilloma virus - 1.Human Immunodeficiency virus - 2

.Hepatitis B virus - 3.International Family Planning Perspectives, 16:59, June 1990; USA Today, 8/8/96 - 4

and nine million were not reported, totaling 26-31 million legal abortions in 1987 alone.There were a total of 10-22 million "clandestine" abortions, bringing the total

.worldwide figure to 36 and 53 million abortions



The Effects of Adultery in This World and the Hereafter

So far, we discussed the philosophy behind forbidden adultery and its wicked effectsand a brief account of the relevant statistics in the West. Now we shall point out someof the traditions regarding the punishment of adultery in this world and the Hereafter.

:Imam Ali narrated that he heard God’s Prophet say

امأ .ءانفلا عرـسیو قزرلا عطقیو هجولا رونب بهذیف ایندلا یف یتاوللا امأف .هرخآلا یف ثالثو ایندلا یف ثالث لاصخ ؛ تس انزلا یف .رانلا یف دولخلا ) وأ ) لوخدلاو باسحلا ءوسو برلا بضغف هرخآلا یف یتاوللا

There are six bad effects of adultery. Three of them are in this world and the other“:three are in the Hereafter. The effects of adultery in this world are as follows

.Adultery takes away one’s sincerity and divine illumination - 1

.Adultery stops the arrival of one’s share of daily bread - 2

.Adultery speeds up man’s destruction - 3

:The three effects of adultery in the Hereafter are as follows

.Adultery will raise the anger of the Lord - 1

,Adultery will make the Reckoning difficult - 2

.” Adultery will result in entry (or remaining forever) in the Fire of Hell - 3

Adultery Brings Poverty and Destruction


.عقالب رایدلا عدیو رقفلا ثروی انزلا

(Adultery causes poverty and turns habitations into wasteland.”(1“

These are the evil results of adultery. Adultery will also cause sudden death. ImamBaqir narrated that it is written in



p: 159

Wasa’il al-Shi’ah, Kitab al-Nikah, Abwab Nikah Mahram, Bab 3, Tradition no. 11, v.14, - 1.p.233

:Imam Ali’s book that God’s Prophet said

.هأجفلا توم رثک يدعب نم انزلا رثک اذإ

When adultery becomes widespread after me, there will be frequent occurrences of“(sudden deaths.”(1

The Final Punishment for Adultery

Muhammad ibn Ali ibn Al-Husayn quoted on the authority of Dho’aib ibn Waqid on theauthority of Husayn ibn Zayd that Imam Sadiq quoted on the authority of his

: forefathers on the authority of the Prophet

یف هل یلاعت هللا حتف هیلع ارـصم تامو هنم بتی مل مث همأ ، وأ هرح هیـسوجم ، وأ هینارـصن وأ هیدوهی وأ هملـسم هأرماب ینز نمو الأ نتن نم سانلا يذأت هربق نم ثعب اذإف .همایقلا موی یلإ قرتحی وهف رانلا ، نم نابعثو براقعو تایح اهنم جرخی باب هئاـمثالث هربق

.رانلا یلإ هب رمؤی یتح ایندلا راد یف لمعی ناک امبو کلذب فرعیف هحیر

Beware! If a man commits adultery with a Muslim, Jewish, Christian or Magian“woman- be it a free woman or a slave - and reaches the time of death withoutrepenting, and persists on doing this wicked deed, God will open up three hundredgates into his grave from which snakes, scorpions and large serpents enter into itfrom the Fire. He will burn until the Resurrection Day. When he is raised from hisgrave, people will be tormented by his stench. He will be known by that and by his evil

(deeds in this world, until he will be taken into the Fire.”(2

Yes, this is the punishment for the people who commit adultery. They will be thrown.into the Fire of Hell

Staying Chaste by Remembering Death

Imam Sajjad has expressed



p: 160

.Ibid. p.231 - 1.Wasa’il al-Shi’ah, Kitab al-Nikah, v.14, p.233 - 2

ways to remain chaste. The first thing to do is not view forbidden scenes. The second:way is to remember death a lot. Now let us look at the following verse

دیحت هنم تنک ام کلذ قحلاب توملا هرکس تءاجو

And the stupor of death will bring Truth (before his eyes): This was the thing which “[thou wast trying to escape!” [The Holy Qur’an, Qaf 50:19

Death is like a state of being drunk. One will get so anxious when he realizes that he isgoing to be transferred from this world into the other world. He might even lose hismind realizing that he has to cut off all ties with this world with which he is used to,and he will enter a new world. Then he will be covered with fear, and experience a

.feeling similar to being drunk

What is Death

There is a tradition from Imam Sajjad which states that he was asked: “What is:death?” He replied

سنآو بکارملا یطوأو اـهبیطأو باـیثلا رخفأـب لادبتـسالاو هلیقث لـالغأو دویق کـفو هلمق هخـسو باـیث عزنک نمؤملل توملا ) (.باذعلا مظعأو لزانملا شحوأو اهنشخأو بایثلا خسوأب لادبتسالاو هسینأ لزانم نع لقنلاو هرخاف بایث علخک رفاکللو .لزانملا

For a believer, death is like removing dirty, lice-infested clothes and unfastening“heavy chains and locks, in exchange for the most beautiful and best garments, themost comfortable mounts and the most delightful dwellings. However, for anunbeliever, death is like taking off the most magnificent clothes and moving out of

loved houses, in exchange for the filthiest and coarsest clothes, the

p: 161

(most desolate of dwellings and the greatest punishment.”(1



Imam Husayn’s Interpretation of Death

Imam Husayn also presented a beautiful interpretation of death for his companions:as follows

نم لقتنی نأ هرکی مکیأف همئادلا ، میعنلاو هعساولا نانجلا یلإ ءارضلاو سؤبلا نع مکب ربعت هرطنق الإ توملا امف مارکلا ! ینب اربص هلآو هیلع هللا یلص هللا لوسر نع ینثدح یبأ نإ .باذعو نجس یلإ رصق نم لقتنی نمک الإ مکئادعأل وه امو رـصق ؟ یلإ نجس

.مهمیحج یلإ ءالؤه رسجو مهنانج یلإ ءالؤه رسج توملاو رفاکلا ، هنجو نمؤملا نجس ایندلا نأ

O children of noble men! Persevere! Death is nothing but a bridge transferring you“from hardship and suffering to the vast gardens of Heaven and lasting blessings.Which of you dislikes moving from a prison into a palace? However, death for yourenemies is only as one transferred from a palace into a prison and punishment. Myfather quoted on the authority of God’s Prophet that this world is like a prison forbelievers and Heaven for unbelievers. Death is a bridge for these (believers) to their

(Gardens and a bridge for those (unbelievers) to their Fire.”(2

Imam Sadiq’s Interpretation of Death

:Imam Sadiq was asked to describe death. He said

.دشأو براقعلا غدلو یعافألا عسلک رفاکللو هنع ، هلک ملألاو بعتلا عطقنیف هبیطل سعنیف همشی حیر بیطأک نمؤملل وه

Death for the believer is like breathing in a most pleasant breeze, the fragrance of“which makes him slumber and all tiredness and pain comes to an end, but for theunbeliever it is like the biting of snakes and the sting of scorpions and even more

.” severe

Imam Ali

p: 162

.Kifayat al-Muwahhidin, v.3, p.203 - 1.Ma’ani al-Akhbar, v.2, p.196 - 2

said the following about the time of death when the curtains to the Unseen are drawn



:aside and the angels enter

ام بیرقو اونیاع دـق ام مکنع بوجحم نکلو متعطأو متعمـسو متلهوو متعزجل مکنم تام نم نیاع دـق ام متنیاـع دـق ول مکنإـف .باجحلا حرطی

If you could see what the dead see, you would be distressed and terrified and (as a“result) you would hear and obey (God’s words). However, what they see is veiled from

(you, and soon the veil will be drawn aside for you (and you too will see)!”(1

The Reality of Death

It is often thought that death implies an ending and total destruction while this is incontradiction with what is said in the Holy Qur’an and intellectual reasoning. From theview of the Qur’an death is an existing affair. It is just a form of transferring from oneworld to another. That is why death has been interpreted to be a return of our soul to

.the angels in the Qur’an

Three days in a person’s life are said to be awesome for man in many Islamictraditions. They are the day on which he is born, the day he dies and sees the worldbeyond death, and the day on which he enters the Reckoning Ordeal and seesdecrees that did not exist in this world.”(2) God said the following about John the son

:of Zachariah regarding these three days

ایح ثعبی مویو تومی مویو دلو موی هیلع مالسو

So Peace on him the day he was born, the day that he“

p: 163

.Nahj al-Balaghah, Fayz al-Islam, Sermon no.20 - 1.Nur al-Thaqalayn, v.3, p.327 - 2

dies, and the day that he will be raised up to life (again)!” [The Holy Qur’an, Maryam[19:15

:It is also said in the Qur’an that Jesus said



ایح ثعبأ مویو تومأ مویو تدلو موی یلع مالسلاو

So peace is on me the day I was born, the day that I die, and the day that I shall be“[raised up to life (again)"! [The Holy Qur’an, Maryam 19:33

:Imam Sadiq said

.تاوهشلا تیمی توملا رکذ

(The remembrance of death kills desires.”(1“


.توملا تاذللا … مداه اورکذا

.” Remember the destroyer of pleasures“

?” He was asked: “O Prophet of God! What is the destroyer of pleasures

.” He said: “Death

Imam Sajjad said that remembering death would destroy lust. Man should remindhimself of divine chastisement since this will also help destroy lust. It is also importantto seek God’s help as the Imam said. If young people remember God and consider

:Him to be watching over all that they do, they will succeed and be saved. Joseph said

میحر روفغ یبر نإ یبر محر ام الإ ءوسلاب هرامأل سفنلا نإ یسفن ئربأ امو

Nor do I absolve my own self (of blame): the (human) soul is certainly prone to evil,“unless my Lord do bestow His Mercy: but surely my Lord is Oft-forgiving, Most

[Merciful.” [The Holy Qur’an, Yusuf 12:53

.He entrusted himself to God and he was saved

The Jurisprudents’ Views on the Punishment for Fornication

Islam has established rules and limitations to fight such a socially disastrous act thatdestroys the foundations of family life. If these rules and limitations are adhered to,



then the Muslim society will be pure and

p: 164

.Majmu’ah Waram, p.268 - 1

there will be security for the family members. This issue has been addressed in the:Holy Qur’an

دهـشیلو رخآلا مویلاو هللاب نونمؤت متنک نإ هللا نید یف هفأر امهب مکذخأت الو هدلج هئم امهنم دـحاو لک اودـلجاف ینازلاو هینازلا نینمؤملا نم هفئاط امهباذع

The woman and the man guilty of adultery or fornication, - flog each of them with a“hundred stripes: Let not compassion move you in their case, in a matter prescribed byGod, if ye believe in God and the Last Day: and let a party of the Believers witness

[their punishment.” [The Holy Qur’an, al-Nur 24:2

:There are three important instructions in this verse

.The punishment for adultery or fornication for both men and women is prescribed - 1

The Qur’an stresses that in interpreting this verse, we should rely on our faith in - 2God and the Hereafter, not on our own feelings and emotions. The punishment shouldbe carried out as stated. There is a tradition from God’s Prophet in this regard.According to this tradition, some rulers who have reduced this punishment by one lashwill be brought to trial in the Hereafter and asked for the reason they did so. They willsay that they did so to have mercy on the people. Then God will tell them: “Were youkinder to them than I am?” Others who have hit an extra lash will be brought to trial inthe Hereafter and asked for the reason they did so. They will say that they wanted to

p: 165

force the people to abandon committing sins. Then God will say: “Where you wiserand more knowledgeable than I am?” Then He will order that both of them be thrown

.into the Fire of Hell



The verse stresses that other believers should be present at the scene of the - 3punishment since the aim of this punishing is not just for those who commitfornication to learn a lesson, rather it is meant to be a lesson for other people, too.This is because moral corruption might spread from the individuals involved to othersin the society. As the case has been brought to court, there is no need to protect thehonor of those who have committed fornication. They should be introduced to the

.people and punished in public so that others realize that they should respect the law

The punishment for fornication has been prescribed to be one hundred lashes formen and women in this verse. This is a general decree. There are exceptions for thisrule that we will point out. Certain conditions have been stated to be necessary for the

.punishment

The first condition is maturity. Thus, this does not apply to children who are not - 1.mature

The second condition is freedom of will. This applies if fornication is done with free - 2.will. Thus, someone who is raped will not be punished

The third condition is sanity. If the man or woman who commits fornication is - 3(insane, this punishment will not apply.(1

- 4

p: 166

.Mabani’ Takmilat al-Minhaj, p.169 - 1

Imam Khomeini added: “It should also be added that the person who commitsfornication should be aware of the punishment for fornication. Else this punishment

(will not apply.”(1

The exception to the above rule is for adultery that is when a married man who canmake love with his wife or a married woman who can make love with her husbandcommits fornication. Another exception to this rule is committing incest. The third



.exception is committing rape. The punishment for these crimes is death

Conditions

To prove that fornication has been committed four just men, three just men plus - 1two just women, or two just men plus four just women must witness that they have

.seen it take place

The place of committing fornication where they witness to have seen fornication - 2.take place should be the same for all witnesses

.The time of committing fornication that they witness to should be the same - 3

.All the witnesses should witness in one court meeting - 4

It is not acceptable if the four witnesses witness to have seen four different people - 5.commit fornication

It is not acceptable if the four witnesses who witness to have seen fornication take - 6.place cannot recognize the woman involved

Whenever three of the witnesses unite in their witnessing but the fourth person - 4does not witness or disagrees with them, then the punishment of ‘Qazf’- maliciousaccusation means that someone associates fornication or sodomy with a certain

person(2) will be decreed for the three who

p: 167

.Tahrir al-Wasilah, v.2, p.456 - 1.The punishment for ‘Qazf’ is 80 lashes for a man or a woman - 2

(witnessed.(1

The Rights of Deeds

لاعفألا قوقح



Right n. 10: The Right of the Prayer

point

هالصلا قح

لیلذـلا ماقم اهیف موقت نأ اقیلخ تنک کلذ تملع اذإف هللا ، يدـی نیب اهب مئاق کنأو هللا یلإ هدافو اهنأ ملعت نأف هالصلا قح امأف حانجلا نیلو فارطألا عوشخو قارطإلاو نوکسلاب هیدـی نیب ماق نم مظعملا عرـضتملا نیکـسملا یجارلا فئاـخلا بهارلا بغارلا

.هللااب الإ هوق الو .کبونذ اهتکلهتساو کتئیطخ هب تطاحأ یتلا کتبقر كاکف یف هیلإ بلطلاو هسفن یف هل هاجانملا نسحو

Then the right of your ritual prayer is that you should know that it is an arrival at thethreshold of God and that through it you are standing before God. And when yourealize that, then you will stand in the station of him who is lowly, vile, beseeching,

.trembling, hopeful, fearful, and abased

And you will magnify Him Who is before you through stillness, and bowing of thehead,(2) and humbleness of the limbs, and yielding of the wing,(3) and by saying thebest supplications to Him in yourself and beseeching Him to release (frompunishment) your neck that is encompassed by your offenses and destroyed by your

.sins. And there is no power but in God

Imam Sajjad first stresses the importance of prayer since it is the means by which wecan appear at the threshold of God. It is the means with which we can migrate fromthe material world, put all that entertains us behind, attend to the divine grandeur,leave the darkness of this world and enter the world of brightness. This migration

should be according

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Mabani’ Takmilat al-Minhaj, Tahrir al-Wasilah wa Sharh-i-Lum’ah, Section on - 1.Fornication

And fix your eyes looking down to the ground. In the other version it is followed by: - 2“You will approach the praye with humbleness, deep from your heart and you will

.perform it according to its bounds and its rights”. Then it continues.Being humble - 3



. to the requirements stated by the Imam

Praying is the Greatest Form of Worship

Islam has established the prayer as the most important form of worship, and hasmade especial recommendations to Muslims regarding it. Islam has made itincumbent upon boys and girls to pray five times each day from the time they reachadolescence. They are supposed to make up any prayers that they may skip for any

.excuse. Especial times are also specified for saying the prayers

Times of the Prayer

There are verses in the Holy Qur’an that specify the times of the prayer. Consider the:following verse in this regard

نیرکاذلل يرکذ کلذ تائیسلا نبهذی تانسحلا نإ لیللا نم افلزو راهنلا یفرط هالصلا مقأو

And establish regular prayers at the two ends of the day and at the approaches of“the night: For those things, that are good remove those that are evil: Be that the word

[of remembrance to those who remember (their Lord).” [The Holy Qur’an, Hud 11:114

This verse refers to the morning, evening and night prayers. Also, consider the:following verse

ادوهشم ناک رجفلا نآرق نإ رجفلا نآرقو لیللا قسغ یلإ سمشلا كولدل هالصلا مقأ

Establish regular prayers - at the sun's decline till the darkness of the night, and the“morning prayer and reading: for the prayer and reading in the morning carry their

[testimony.” [The Holy Qur’an, Bani Israil 17:78

:This verse refers to all the five daily prayers. Also, consider the following verse

نیتناق هلل اوموقو یطسولا هالصلاو تاولصلا یلع اوظفاح

Guard strictly your (habit of) prayers, especially the Middle Prayer; and stand before“God in a devout



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[frame of mind).” [The Holy Qur’an, al-Baqarah 2:238)

.This verse refers to the noon and afternoon prayers

The Most Hopeful Verse in the Qur’an

There is a tradition in Majma Ul-Bayan which says: “One day Imam Ali looked at thepeople and asked: Do you know which verse of the Holy Qur’an is the most hopeful

:one? Some people said it was the following verse

امیظع امثإ يرتفا دقف هللاب كرشی نمو ءاشی نمل کلذ نود ام رفغیو هب كرشی نأ رفغی هللا ال نإ

God forgiveth not that partners should be set up with Him; but He forgiveth anything“else, to whom He pleaseth; to set up partners with God is to devise a sin most heinous

[indeed.” [The Holy Qur’an, al-Nisaa 4:48

:The Imam said no. Others said it was the following verse

امیحر اروفغ هللا دجی هللا رفغتسی مث هسفن ملظی وأ اءوس لمعی نمو

If anyone does evil or wrongs his own soul but afterwards seeks God's forgiveness,“[he will find God Oft-forgiving, Most Merciful.” [The Holy Qur’an, al-Nisaa 4:110

Again, Imam Ali said: No, that is not what I mean. Others said it was the following:verse

میحرلا روفغلا وه هنإ اعیمج بونذلا رفغی هللا نإ هللا همحر نم اوطنقت ال مهسفنأ یلع اوفرسأ نیذلا يدابع ای لق

Say: "O my Servants who have transgressed against their souls! Despair not of the“Mercy of God: for God forgives all sins: for He is Oft-Forgiving, Most Merciful.” [The

[Holy Qur’an, al-Zumar 39:53

Again, Imam Ali said no. Then the people asked him which verse it was. Imam Ali said:I heard God’s Prophet say



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(that the most hopeful verse is:(1

نیرکاذلل يرکذ کلذ تائیسلا نبهذی تانسحلا نإ لیللا نم افلزو راهنلا یفرط هالصلا مقأو

And establish regular prayers at the two ends of the day and at the approaches of“the night: For those things that are good remove those that are evil: Be that the word

[of remembrance to those who remember (their Lord).” [The Holy Qur’an, Hud 11:114

Moses was Appointed to Establish Prayers

Now consider the following verse which shows that Moses was appointed to establish.regular prayers

يرکذل هالصلا مقأو یندبعاف انأ الإ هلإ ال هللا انأ یننإ یحوی امل عمتساف کترتخا انأو

I have chosen thee: listen, then, to the inspiration (sent to thee). Verily, I am God:“There is no god but I: So serve thou Me (only), and establish regular prayer for

[celebrating My praise.” [The Holy Qur’an, Ta-Ha 20:13-14

The first point mentioned in this verse is the principle of the Unity of God that is themost important part of the call of the Prophets. The next point mentioned is God’sworshipping. Then the instruction to establish regular prayers that is the mostimportant link between the creatures and their Creator is stressed. Praying is themost effective way not to forget God. There is no doubt that there are many factors in

.man’s life that distract him from God

This verse clarifies that the appointment of Moses started with a mission to establishregular prayers. Praying several times a day is an effective means to fight this

negligence. When man wakes up from his sleep

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.Majma’ al-Bayan, v.5, p.201 - 1

that makes him forget everything in this world, and wants to start his daily activities,



that makes him forget everything in this world, and wants to start his daily activities,God has made it incumbent upon him to start his day with praying. This is done so that

.he can cleanse his heart and soul with God’s remembrance

Once man is delved into his daily activities and works all morning long, he hears thecall to the prayer at noon that invites him to hurry up to the prayer. He stands at thethreshold of the Lord. By saying prayers and supplications, he eliminates any filth thatmay have covered up his soul in the morning. He does the same thing again in theevening and at night, and remembers God in his soul. God has stressed that thepurpose for the prayer is to remember Him. In another verse, He has stated that His

:remembrance is the only means of the purification of our hearts

بولقلا نئمطت هللا رکذب الأ هللا رکذب مهبولق نئمطتو اونمآ نیذلا

Those who believe, and whose hearts find satisfaction in the remembrance of God:“for without doubt in the remembrance of God do hearts find satisfaction.” [The Holy

[Qur’an, al-Ra’d 13:28

Remember God in All Circumstances

The importance of remembering God in all circumstances is expressed in the:following verse

اباتک نینمؤملا یلع تناک هالصلا نإ هالصلا اومیقأف متننأـمطا اذإـف مکبونج یلعو ادوعقو اـمایق هللا اورکذاـف هـالصلا متیـضق اذإـف اتوقوم

When ye pass (congregational) prayers, celebrate God's praises, standing, sitting“down, or lying down on your sides; but when ye are free from danger, set up regular

prayers: for

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such prayers are enjoined on believers at stated times.” [The Holy Qur’an, al-Nisaa[4:103

The statement “celebrate God’s praises, standing, sitting down, or lying down on your



sides” may refer to the various positions in a battle. This is an important Islamicinstruction not to neglect God under any circumstances. The above verse has been

(interpreted in many traditions to refer to the conditions of praying for the ill.” (1

The Sayings of Imam Muhammad Ghazali

The main spirit of the prayer is humbleness and the presence of our heart during theprayer since the main goal of the prayer is to be sincere with God, and to rememberthe Almighty God with ultimate submission. God the Almighty said: “Establish theprayer in order to remember Me.” God’s Prophet said: “Pray as if you are saying

.” farewell

This implies that one must say farewell to his own selfish desires, and everythingother than God through praying. One must dedicate his full attention to his prayer.(2)Thus, we realize the importance placed on praying by the Qur’an and the philosophy

.behind it

True Prayer

:The late Fayz wrote in Al-Haqa’iq: “The true spirit of prayer is due to the following

.Sincere presence of the mind ( 1

.True understanding ( 2

.Humbleness ( 3

.Fear of the Majesty of God ( 4

.Hope in the Forgiveness of God ( 5

.” Being shy of God ( 6

Sincere Presence of Mind

Determination is a very important factor in prayer. It can result in sincere presence ofthe mind during the prayer. When we are more determined to do something, our mind



will be better directed at that affair. We must

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.Tafsir Namuneh, v.4, pp.104-105 - 1.Kimiyaye Sa’adat, v.1, pp.165-166 - 2

believe that the life of the Hereafter is preferable to that of this world since it is:eternal and free from trouble as we read in the following verse

نوملعی اوناک ول ناویحلا یهل هرخآلا رادلا نإو بعلو وهل الإ ایندلا هایحلا هذه امو

What is the life of this world but amusement and play? But verily the Home in the“[Hereafter, - that is life indeed, if they but knew.” [The Holy Qur’an, al-Ankabut 29:64

:We read in another place in the Holy Qur’an

یقبأو ریخ هرخآلاو

[But the Hereafter is better and more enduring.” [The Holy Qur’an, al-A’la 87:17“

We cannot attain the life of the Hereafter except through praying. Praying is themeans of approaching God. When this is combined with the belief that this world is

.really nothing, then we can find a sincere presence of the mind

True Understanding

The next important factor after sincere presence of the mind is true understanding ofwhat is being said. If one pays attention to the meaning of what he says, then he willignore the affairs of this world, and all bothering thoughts during the prayer will leave

.him alone

We can compare the situation of one who is praying and is bombarded with botheringthoughts with someone who is trying to rest and think under the shade of a tree, but isdisturbed by the sounds of various birds. He picks up a stick and tries to drive them

.away, but the birds come back again



Humbleness

Humbleness is a spiritual state that leads to recognition of

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the Grandeur and Majesty of God. This recognition is the foundation of faith. It alsoleads to the recognition of one’s smallness and his being subject to divine plans. Therecognition of the above leads to a state of humbleness in which bowing to God, our

.Creator, is more meaningful

Fear of the Majesty of God

Fear of the Majesty of God is a state of mind for man that is derived from therecognition of God’s endless power and His Will’s influence on everything in theuniverse. The more we recognize God’s power and influence, the more we fear HisMajesty. The late scholar Naraghi has also included sincerity and said: “Sincerity,intention to get closer to God and not being hypocritical are also important in this

(issue.”(1

Hope in the Forgiveness of God

This hope is derived from the recognition of the source of Mercy of God. Once younotice God’s endless nobility and kindness, and really believe in God’s promise toreward us with Heaven for praying, then you will become hopeful of the Forgiveness

.of God

Being Shy of God

Once one realizes that he is unable to fulfill God’s rights that are incumbent upon him,has faults and weaknesses which constantly pull him towards the luxuries of this life,and realizes that God is Majestic and knows everything that goes on within him, thenhe becomes shy of God.(2) We quoted the true aspects of prayer as mentioned byFayz Kashani so far. Now let us quote what Hajj Mirza Javad Malaki Tabrizi said in this

.regard



(He refers to the writings of Shahide Awwal(3

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.Ilm-i-Akhlaq-i-Islami, v.3, p.403 - 1.Al-Haqa’iq, p.223 - 2

.Al-Shahid al-Awwal, Faqih al-Sarbidaran - 3

and says: “The Shahid compiled the one thousand obligatory points about the prayerin one book, and complied the three thousand recommended points about prayer inanother book.” Then he points out an important philosophy behind the prayer that is

:expressed in the following verse

نوعنصت ام ملعی هللاو ربکأ هللا رکذلو رکنملاو ءاشحفلا نع یهنت هالصلا نإ هالصلا مقأو باتکلا نم کیلإ یحوأ ام لتا

Recite what is sent of the Book by inspiration to thee, and establish regular Prayer:“for Prayer restrains from shameful and unjust deeds; and remembrance of God is thegreatest (thing in life) without doubt. And God knows the (deeds) that ye do.” [The Holy

[Qur’an, al-Ankabut 29:45

The Qur’an has clearly stated that prayer restrains us from engaging in shameful andunjust deeds. If our praying does not serve this purpose, we can conclude that we arepraying out of hypocrisy. Even the slightest bit of sincere attention to the true spirit of

(the prayer will restrain man from shameful and unjust deeds.(1

As expressed by this late scholar, there is no other issue in Islam about which thereare as many points as there are about praying. The issue of prayer always takes upthe biggest chapters in books on traditions and jurisprudence. The description ofImam Sajjad’s illuminating words about the prayer presented here are but a fewdrops of the sea! Praying also has some personal, moral and social effects, which we

.shall briefly discuss here

The Personal Effects of Praying

One of the personal effects of praying five times



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Translation and Commentary on Risalat al-Huquq, Sepihri, p.92, quoted from Asrar - 1.al-Salat, pp.176-177

each day and appearing at the threshold of God is the strengthening of our spiritualpowers and determination. Thus, we can stand up against the difficulties that weencounter just like a mountain. Another personal effect of praying is the cleansing ofour heart from the filthiness of this material world since we separate ourselves fromthis material world and travel into the divine world each time we pray. Thus, we canattain peace of mind. It has been recorded that whenever the Prophet got troubled

.with the events that happened, he sought refuge in praying a lot

Since praying is a state of meeting the Lord, he would forget his sorrow once herushed to visit God. He said: “Once one of you stands up to pray and says supplicationsto his Lord, he knows that there is no distance between him and his Lord. God hearshis prayers, responds to his call and fulfills his prayer.”(1) Another personal effect ofpraying is that it will help us get rid of the selfishness and haughtiness we mightexperience due to our misunderstandings when we get wealth or position. This is apoint of human perfection for which we strive. The late Imam Khomeini said the

:following about the secrets behind standing, bowing down and prostrating in prayer

.یقت لک نابرق هالصلا

(.” Prayer is a pious believer’s means of approach (to God“

It is dependant on two acts - one of which is the basis of the other. The firstprerequisite is to abandon

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.Sharh Risalat al-Huquq, Ghopanchi, v.1, p.292 - 1

selfishness - that is true piety. The second prerequisite is to seek the truth and to seekGod. This is true ascension and approach to God. That is why we read in the traditions



that “praying is the means of approaching God for every pious man.” Theseprerequisite states are gradually achieved in the three positions of standing up,

.bowing down and prostrating in prayer

While standing up, we realize God the Absolute exists and is everlasting. Then weforget our selfishness. While bowing down and seeing the positions of the Names andCharacteristics of God, we forget our own selfishness. When prostrating we totallyabandon our selfishness, and absolutely submit to and seek God. All the positions andranks of those who trot in His way are derived from the ranks of these threepositions.”(1) Another personal effect of praying is that one who prays getsencouraged to improve himself and attain the highest degree of noble characteristics.He tries to eliminate all his moral wickedness. That is why the Holy Qur’an praises thebelievers for the good characteristics that they attain as we read in the following

:verses

نوعشاخ مهتالص یف مه نیذلا نونمؤملا حلفأ دق

The believers must (eventually) win through - those who humble themselves in their“[prayers.” [The Holy Qur’an, al-Muminun 23:1-2

This winning has been interpreted to imply both worldly gains and winning in theHereafter. Worldly gains imply survival, richness and honor. Winning in the Hereafter

:implies the following four

(Lasting without ever being destroyed(2 ( 1

Richness without ( 2

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.Adab-i-Namaz, p.350 - 1.Being eternal - 2

any poverty



Honor without any humiliation ( 3

Knowledge without any ignorance ( 4

Believers are recognized by being humble in these verses. This implies that theirpraying is not just a series of meaningless words and actions; rather it is accompaniedby full attention to God – such an attention with which they cut off themselves from

.others than Him

Factors Which Yield Humbleness

The first factor that yields humbleness is recognition of the Majesty of God and theminuteness of the world. Imam Ali has indicated in Nahjul Balaghah that one of the

:signs of the pious people is

.مهنیعأ یف هنود ام رغصف مهسفنأ یف قلاخلا مظع

Once the Creator was recognized to be Majestic by them, everything else seemed“(small to them.”(1

The second important factor that will result in humbleness is to direct one’s attentionto his prayer and not pay any attention to various other issues. The third importantfactor is the place where one prays. We should choose a place to pray that is lackingluxury items. That is why it is not recommended to pray in front of pictures,sculptures, open doors or where people cross. Another important factor for becominghumble is to avoid committing sins. It is also important to be well familiar with themeaning of what we say in prayer and understand the philosophy behind themovements. It helps to perform the initial or post-prayer recommendable acts. Onemust practice praying just like any other thing in order to become apt at it and be

(careful not to forget to pray.(2

The Social Effects of Praying

Since

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.Nahj al-Balaghah, Fayz al-Islam, Sermon no.104 - 1.Tafsir-i-Namunah, v.14, pp.204-205 - 2

praying fosters a sense of social responsibility, it has important social effects. There isno doubt that man is created to be a sociable creature. The tendency to live in a groupis inherent in man. Living alone bothers us. The worst form of punishment for man isto imprison him in an individual cell. Man has two kinds of responsibilities - that is

:individual and social responsibility. The Qur’an says

هنیهر تبسک امب سفن لک

Every soul will be (held) in pledge for its deeds.” [The Holy Qur’an, al-Muddath’thir“[74:38

:We also read the following verse in the Holy Qur’an

ادیهش هللاب یفکو الوسر سانلل كانلسرأو کسفن نمف هئیس نم کباصأ امو هللا نمف هنسح نم کباصأ ام

Whatever good, (O man!) happens to thee is from God; but whatever evil happens to“thee, is from thy (own) soul. And We have sent thee as an Apostle to (instruct)

[mankind. And enough is God for a witness.” [The Holy Qur’an, al-Nisaa 4:79

When we consider social responsibility, it is not the individual that is important. Thesociety is important, and we must consider what social responsibility individuals have.


.هتیعر نع لوؤسم مکلکو عار مکلک

.” Each one of you is a ruler, and each one of you is responsible for his subjects“

One of the most important effects of praying is that it will foster the sense of socialresponsibility. That is why there is a distinction made in Islam between prayingindividually and attending congregational prayers. The reward for these two is

different. Attending

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congregational prayers is highly recommended in Islam. Islam has decreed a socio-religious Friday prayer that is held each week, where all the Muslims stand to pray

.side by side

The prayer leader delivers his sermons and expresses the social problems of the dayfor all the people to know. Then they can think of solutions. When all the Muslimsstand side by side, their majesty is demonstrated. This will prevent their enemiesfrom plotting against them. Then the Muslims can form an independent nation, rely onthemselves and benefit from their power and honor. It is recommendable for the lines.of the people attending the congregational prayers to be densely formed and orderly

It is even more important to note that everyone stands there side by side regardlessof his position, wealth, race or nationality, and shakes hands with those around himafter the prayers. Thus, the true spirit of social equality is fostered, and class

.differences that always hinder freedom-loving people are eliminated

Love and sincerity are substituted for hate and animosity. Attending thecongregational prayers also helps the people become aware of each other’sconditions. Should one not attend the prayers one week, others will miss him, and askwhat has happened to him. They will then do their best to help resolve his problems.Generally, the prayer unites the whole nation of Islam and establishes an

.independent society

The Moral Effects of Praying

Man cannot approach God unless he eliminates his wicked traits and characteristicsand prepares himself for the development of noble characteristics. The

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:Qur’an says

یلصف هبر مسا رکذو یکزت نم حلفأ دق

But those will prosper who purify themselves and glorify the name of their Guardian-“



[Lord, and (lift their hearts) in prayer.” [The Holy Qur’an, al-A’la 87:14-15

Praying is the means of morally purifying oneself. Continued praying will help educateus in a good moral way, and restrains us from shameful deeds. We read in the Holy

:Qur’an

رکنملاو ءاشحفلا نع یهنت هالصلا نإ

For Prayer restrains from shameful and unjust deeds…” [The Holy Qur’an, al- “…[Ankabut 29:45

Praying will uproot wickedness from man, and plant nobilities instead. The following:verses stress this very point

نومئاد مهتالص یلع مه نیذلا نیلصمالا اعونم ریخلا هسم اذإ اعوزج و رشلا هسم اذإ اعوله قلخ ناسنإلا نإ

Truly man was created very impatient - fretful when evil touches him, and niggardly “when good reaches him. Not so those devoted to Prayer - those who remain

[steadfast to their prayer.” [The Holy Qur’an, al-Ma’arij 70:19-23

These verses clearly demonstrate the effect of praying in the elimination ofimpatience, fretfulness and niggardliness from our souls. Those who are devoted topraying can rid themselves of these negative traits. It is narrated in Jami’ as-Sadat byNaraghi that Imam Ali was questioned about the meaning of prostrations in the

.prayer

He replied: “The first prostration means: O’ God! You created us from the dirt. Whenwe raise our head it means: And You brought us out of the dirt. The secondprostration means: You will return us to the dirt. And when we again raise our heads it

:means

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And You will bring us out of the dirt again.” (1) It is obvious that if one really considers.these points, he would try to improve himself



Praying and the Obstacles to Perfection

Sheikh Mahmood Shabastari has beautifully expressed the obstacles to theacceptance of our prayers by God in a poetic fashion. To make it short, he states the

:following four conditions

.Cleansing one’s self from physical filth ( 1

.Purification of one’s self from sins ( 2

.Freeing one’s self from wicked characteristics ( 3

.Total elimination of other than God in our inner thoughts ( 4

.Once one attains these four conditions, he can hope for his prayers to be accepted

Now that we have briefly expressed the importance of praying, its philosophy, and itspersonal, social and moral effects, let us consider how Imam Sajjad practically taughthis followers about the importance of praying. There were even times when his close

.relatives felt sorry for him due to his extended prayers

It is recorded in Bihar ul-Anwar by Allameh Majlesi that once Fatima, the daughter ofImam Husayn went to see Jabir ibn Abdullah and said: “O Companion of God’sProphet! We have rights incumbent upon you. One of these rights is that if you seeone of us endangering his life due to worshipping too much you must remind him andask him to guard himself. O Jabir! Ali ibn Al-Husayn(2) has prayed so much that hisforehead’s skin has hardened, his feet have swollen and his body has lost all the flesh

.” on it. Please ask him to save himself

Jabir went to see

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.Ilm-i-Akhlaq-i-Islami, v.3, p.442 - 1 . Imam Sajjad - 2

the Imam and asked permission to enter. When he entered, he saw that the Imam



the Imam and asked permission to enter. When he entered, he saw that the Imamwas sitting in his praying niche. The Imam stood up and had Jabir sit next to himself,and asked Jabir about his health. Jabir said: “Is it not true that God has created

?” Heaven for you and Hell for your enemies? Then why do you pray so much

The Imam replied: “O Companion of God’s Prophet! Do you know that God forgave allof the past and future sins of the Prophet, but he still did not stop worshipping? Heworshipped so much that his blessed feet became swollen. When told that his past

?” and future sins were forgiven he replied: Should I not be grateful for that

Then Jabir realized that his question did not have any effect on the state of affairs. Hesaid: “You are from among the people through whom God fends off the calamities andprotects the heavens and the Earth.” Then Imam Sajjad said: “I will follow in myfather’s and my grandfather’s footsteps until I meet them.” Jabir said: “I have not

(seen anyone like Ali ibn al-Husayn among the descendants of the Prophets.” (1

Tavoos Faqih said: “I saw Imam Sajjad circumambulating the House of God andworshipping God from after the night prayer until dawn. When he looked around andsaw that there were few people left who were circumambulating, he looked up to the

heavens and said: “O Lord! The stars remaining are few, and are about to

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.Sharh-i-Risalat al-Huquq, Ghopanchi, v.1, p.305 - 1

set. The eyes have been closed to sleep. However, the gates of your Mercy to thosewho ask are still open. O Lord! I have come to the door of your House to encompassme with your Mercy, to forgive me, and to show me the face of my grandfather

.” Muhammad in the Hereafter

Then the Imam cried and said: “I swear by your Majesty and Honor! I do not intend tooppose you by sinning. I am not ignorant of You and your chastisement when sinning.I do not want to expose myself to your chastisement. However, my Self wants to foolme, and your veil of Mercy helps it. O Lord! Who will save me from your chastisement?

?O Lord! What shall I hold on to if you cut off your rope of saving from me



Woe to me! I will be brought to your threshold in the Hereafter. Those whose load islight shall be told to go. Moreover, those whose load is heavy shall be told to stay. I donot know whether I will be from among those whose load is light and are told to go. Orwill my heavy load force me to stay there? O Lord! The older I get, the more mymistakes become. Now it is time for me to repent. O My Ultimate desire! Will you burnme in the Fire? Where then is my hope? What will then happen to my friendship? I

have come to You with my wicked

p: 185

.” deeds. There is no one else with crimes like those of mine

Then he cried and prostrated on the ground. He felt good. I went to him and cried. Mytears dropped on his face. Then he suddenly said: “Who has prevented me from theremembrance of my Lord?” Then I replied: “O Grandson of the Prophet! That is I. I amTavoos. Why are you doing this? Why do you cry and moan so much? We feel obligedto follow you. O Sir! Your father was such a noble man. Your mother was the BlessedFatima . Your grandfather was God’s Prophet .” Then Imam Sajjad said: “O Tavoos!Forget about the father, the mother or the grandfather. God has created the Heavenfor those who obey Him whether they are a servant or a Tunisian slave. God hascreated Hell for those who commit sins - even if they are masters from the Quraysh

?tribe. Have you not heard God say

نولءاستی الو ذئموی مهنیب باسنأ الف روصلا یف خفن اذإف

Then when the Trumpet is blown, there will be no more relationships between them “(that Day, nor will one ask after another!” [The Holy Qur’an, al-Mu’minun 23:101](1

Praying and the Forgiveness of Sins

At the end Imam Sajjad said: “…and by saying the best supplications to Him byyourself and beseeching Him to save you from the responsibilities which rest on yourshoulders - surrounded by your faults and exhausted by your sins.” You should ask

God to save you and forgive your sins that have overtaken



p: 186

.Bihar al-Anwar, v.46, pp.81-82 - 1

you and will finally destroy you. We said earlier that praying is effective in restrainingus from committing sins and wicked deeds. Now let us see how the Prophet of Godrepresents praying as a means of forgiveness of our sins. Abi Basir quoted on the

: authority of Imam Baqir , on the authority of God’s Prophet

( لاق .ال تلق : ( ؟ ءیـش نردلا نم هدـسج یف یقبی ناکأ تارم سمخ هنم موی لک یف لستغاو رهن مکدـحأ راد باب یلع ناک ول .بونذلا نم امهنیب ام ترفک هالص یلص املک يراجلا ؛ رهنلا لثمک هالصلا لثم نإف

If there was a flowing river right beside your house in which you washed yourself five“times each day, would any dirt remain on your bodies?” He was told: “No.” Then headded: “Praying is similar to this river. Whenever you pray the sins you committed

(between the last time you prayed and this time will all be washed off.”(1

If the person who prays fulfills all the required conditions, he will then surely beforgiven and saved from punishment as the Prophet said. The Commander of the

:Faithful also said the following that is recorded in Nahjul Balaghah

:He advised his companions as follows

باوج یلإ نوعمـست الأ .اتوقوم اباتک نینمؤملا یلع تناک اهنإف اهب اوبرقتو اهنم اورثکتـساو اـهیلع اوظفاـحو هـالصلا رمأ اودـهاعت .قبرلا قالطإ اهقلطتو قرولا طح بونذلا طحتل اهنإو .نیلصملا نم کن مل اولاق رقس ؟ یف مککلس ام اولئس : نیح رانلا لهأ

Adhere to praying and guard it. Pray a lot and seek nearness to God through“

p: 187

.Wasa’il al-Shi’ah, v.3, p.7, Tradition no.3 - 1

it, for prayer “..is indeed a timed prescription for the believers”(4:103). Have you notheard the answer of the residents of Hell when they are asked: “’What drew you intoHell’? They will answer, ‘We were not of those who prayed’”(74:42-43). Indeed, prayer



sheds sins just as trees shed their leaves, and it sets loose (a person’s) sins just as.” bonds are let loose

Right n. 11: The Right of Fasting

point

موصلا قح

اذـکهو رانلا نم هب 'ك رتسیل کنطبو کجرفو كرـصبو کعمـسو کناسل یلع هللا هبرـض باجح هنأ ملعت نأف موصلا قح امأو یف برطضت اهتکرت تنأ نإو .ابوجحم نوکت نأ توجر اهتبجح یف کفارطأ تنکس نإف رانلا » نم هنج موصلا » ثیدحلا یف ءاج

قرخت نأ نمأت مل هیقتلا هللا دـح نع هجراخلا هوقلاو هوهشلل هیعادـلا هرظنلاب اهل سیل ام یلإ علطتف باجحلا تابنج عفرتو اهباجح .هللااب الإ هوق الو .هنم جرختو باجحلا

And the right of fasting is that you should know it is a veil, which God has set up overyour tongue, your hearing and your sight, your private parts and your stomach, toprotect you from the Fire. This meaning is asserted in the tradition: “Fasting is a shieldagainst the Fire.” Thus if your parts become tranquil within the veil of fasting, youhave hopes of being protected.(1) But if you leave them agitated behind the veil andlet them lift the sides of the veil, so they look at things that are not lawful for them to

,look at that incite lust and powers that are beyond the limits of being God-fearing

p: 188

.From the Fire of Hell - 1

you will not be safe from tearing through the veil and coming out of it. And there is no.power but in God

The Philosophy behind Fasting

Since sins are usually committed via the tongue, the eyes, the ears, the stomach orthe unleashing of sexual desires, Imam Sajjad considers the philosophy behindfasting to be restraining oneself from committing sins. The Imam considers fasting toprovide a veil over our body parts that will prevent them from engaging in sin. The

:Qur’an expresses the same philosophy behind fasting in the following verse



نوقتت مکلعل مکلبق نم نیذلا یلع بتک امک مایصلا مکیلع بتک اونمآ نیذلا اهیأ ای

O’ ye who believe! Fasting is prescribed to you as it was prescribed to those before“[you, that ye may (learn) self-restraint.” [The Holy Qur’an, al--Baqarah 2:183

We see that self-restraint has been stated to be the main reason behind fasting.Fasting implies self-restraint. It has also been used for abstaining from talking as weread in the following verse in which the Blessed Mary has been ordered not to talk in

:the form of a fast

ایسنإ مویلا ملکأ نلف اموص نمحرلل ترذن ینإ یلوقف ادحأ رشبلا نم نیرت امإف انیع يرقو یبرشاو یلکف

So eat and drink and cool (thine) eye. And if thou dost see any man, say, 'I have"vowed a fast to (God) Most Gracious, and this day will I enter into no talk with any

[human being'" [The Holy Qur’an, Maryam 19:26

Fasting before Islam

From the verse Baqarah 2:183 that was cited above we can also conclude that fasting

p: 189

is not limited to Muslims and it has been prescribed for those before us. It is mostprobable that the similarity is only in its prescription for the religions that came before

.Islam, not in its number of days or time of fasting

Fasting in the Old Testament

:We read the following in the Old Testament regarding fasting

تاملکلا دـهعلا تاملک نیحوللا یلع بتکف .ءام برـشی ملو ازبخ لکأی مل هلیل نیعبرأو اراـهن نیعبرأ ب رلا دـنع كاـنه ناـکو .رشعلا

And he was there with the Lord forty days and forty nights; he did neither eat bread,“nor drink water. And he wrote upon the tablets the words of the covenant, the Ten

[Commandments.”(1) [The Old Testament, Exodus 34:28



Fasting in the New Testament

:We read the following in the New Testament regarding fasting

.اریخأ عاج هلیل نیعبرأو اراهن نیعبرأ ماص ام دعبف .سیلبإ نم برجیل حورلا نم هیربلا یلإ عوسی دعصأ مث

Then Jesus was led by the Spirit into the desert to be tempted by the devil. After“fasting forty days and forty nights, he was hungry.” [The New Testament, Matthew

[4:1-2

Fasting of the Disciples

:We read the following in the New Testament regarding fasting by the disciples

»؟ نوبرـشیو نولکأیف كذیمالت امأو اضیأ نییـسیرفلا ذیمالت کلذکو تابلط نومدقیو اریثک انحوی ذیمالت موصی اذامل : » هل اولاقو ذئنیحف مهنع سیرعلا عفری نیح مایأ یتأتـس نکلو مهعم ؟ سیرعلا ماد اـم نوـموصی سرعلا ینب اوـلعجت نأ نوردـقتأ : » مهل لاـقف

مایألا کلت یف نوموصی

And they said unto him, Why do the disciples of John fast often, and make prayers,“and likewise the disciples of the Pharisees; but thine eat and drink? And

p: 190

.King James version - 1

he said unto them, Can ye make the children of the bridechamber fast, while thebridegroom is with them? But the days will come, when the bridegroom shall be taken

[away from them, and then shall they fast in those days.” (1) [Luke, 5:33-35

From the above we can conclude that they fasted too. The number forty is also(expressed, but it is not clear how they fasted.(2

The Period of Fasting in the Qur’an

:Consider the following verse of the Holy Qur’an

اریخ عوطت نمف نیکـسم ماعط هیدف هنوقیطی نیذلا یلعو رخأ مایأ نم هدـعف رفـس یلع وأ اضیرم مکنم ناک نمف تادودـعم امایأ



نوملعت متنک نإ مکل ریخ اوموصت نأو هل ریخ وهف

Fasting) for a fixed number of days; but if any of you is ill, or on a journey, the “)prescribed number (should be made up) from days later. For those who can do it (withhardship), is a ransom, the feeding of one that is indigent. But he that will give more,of his own free will, - it is better for him. And it is better for you that ye fast, if ye only

[knew.” [The Holy Qur’an, al-Baqarah 2:184

There are two opinions regarding the meaning of “a fixed number of days.” Someconsider it to mean three days from each month. Ibn `Abbas adds the fasting on theday of Ashura(3) to it. Some consider this fasting to be recommended. Others consider

.it to be obligatory

Other commentators have interpreted this to refer to the month of Ramadan.(4) Themajority of the interpreters of the

p: 191

.King James version - 1There are also many other places in the Bible where fasting is discussed. Consider - 2the following two cases for example. Daniel fasted for three weeks before receivinghis vision: “In those days I, Daniel, was mourning three full weeks. I ate no pleasantbread, neither came flesh nor wine in my mouth, neither did I anoint myself at all, tillthree whole weeks were fulfilled. And in the four and twentieth day of the first month,as I was by the side of the great river, which is Hiddekel; then I lifted up mine eyes,and looked, and behold a certain man clothed in linen, whose loins were girded withfine gold of Uphaz: His body also was like the beryl, and his face as the appearance oflightning, and his eyes as lamps of fire, and his arms and his feet like in colour topolished brass, and the voice of his words like the voice of a multitude. And I, Daniel,alone saw the vision: for the men that were with me saw not the vision; but a greatquaking fell upon them, so that they fled to hide themselves. Therefore I was leftalone, and saw this great vision, and there remained no strength in me: for mycomeliness was turned in me into corruption, and I retained no strength. Yet heard I



the voice of his words: and when I heard the voice of his words, then was I in a deepsleep on my face, and my face toward the ground. And, behold, a hand touched me,which set me upon my knees and upon the palms of my hands. And he said unto me, ODaniel, a man greatly beloved, understand the words that I speak unto thee, andstand upright: for unto thee am I now sent. And when he had spoken this word untome, I stood trembling. Then he said unto me: Fear not, Daniel: for from the first daythat thou didst set thine heart to understand, and to chasten thyself before thy God,thy words were heard, and I am come for thy words.” (The Bible, Daniel 10:2-12) Elijahfasted forty days before speaking with God: “Now Ahab told Jezebel everything Elijahhad done and how he had killed all the Prophets with the sword. So Jezebel sent amessenger to Elijah to say, “May the gods deal with me, be it ever so severely, if bythis time tomorrow I do not make your life like that of one of them.” Elijah was afraidand ran for his life. When he came to Beersheba in Judah, he left his servant there,while he himself went a day’s journey into the desert. He came to a broom tree, satdown under it and prayed that he might die. “I have had enough, Lord,” he said. “Takemy life; I am no better than my ancestors.” Then he lay down under the tree and fellasleep. All at once an angel touched him and said, “Get up and eat.” He looked around,and there by his head was a cake of bread baked over hot coals, and a jar of water.He ate and drank and then lay down again. The angel of the Lord came back a secondtime and touched him and said, “Get up and eat, for the journey is too much for you.”So he got up and ate and drank. Strengthened by that food, he travelled forty daysand forty nights until he reached Horeb, the mountain of God. There he went into acave and spent the night. And the word of the Lord came to him: “What are you doing

(. here, Elijah?” (The Bible, Kings 19:1-9.The tenth day of the month of Muharram - 3

The ninth month of the Islamic year observed as sacred with fasting practiced daily - 4.from dawn to sunset

Holy Qur’an accept this view. They say that God briefly expresses fasting to be forone or two days, and then says it is for a fixed number of days, that is the month ofRamadan. We can also understand from this verse that fasting is obligatory for thosewho are not ill or on a journey. When ill or on a journey, one should not fast. However,



one should compensate by feeding the poor. Abdul Rahman quoted on the authority : of God’s Prophet

.رضحلا یف رطفملاک رفسلا یف مئاصلا

One who fasts while on a journey is like one who breaks his fast while he is at“(home.”(1

: It has been narrated on the authority of Imam Sadiq

.رضحلا یف هیف رطفملاک رفسلا یف ناضمر رهش یف مئاصلا

One who fasts during the month of Ramadan while he is on a journey is like one who“(is at home and breaks his fast.”(2

In the interpretation of the above verse, we read in Majma’ al-Bayan: Ayashi quotedMuhammad ibn Muslim on the authority of Imam Sadiq that the Prophet never fastedwhile on a journey. Then this verse was revealed one day at noon when they were ina place called Kara ul-Ghameem. The Prophet asked for a bowl of water, drank some,and ordered the people to drink too. Some of the people said: “It is near the end of theday. It is better to complete our fast.” Then the Prophet called them sinners. They

were called sinners until the time

p: 192

.Majma’ al-Bayan, v.2, p.274 - 1.This implies that both acts are wrong - 2

. of the death of the Prophet

’The Meaning of the Word ‘Ramadan

The root of the word ‘Ramadan’ in Arabic is ‘ramaz’ that implies strong shining of therays of the Sun on pebbles. The Arabs named the various months according to theconditions at the time in which they occurred. The month of fasting was coincidentwith the peak of the heat. Another account states that Ramadan is one of the Names



of God. That is why we are instructed not to refer to the month of fasting as‘Ramadan’ but ‘the month of Ramadan.” In yet a third account, the month of fasting is

.called Ramadan because it burns away the sins

Fasting and Patience

The Qur’an has interpreted fasting as patience. There is a tradition in which ImamSadiq has been quoted to have said the following in the interpretation of the AlmightyGod’s statement “Seek help from patience and prayer”: What is meant by patience isfasting. When something really hard descends upon man, he should fast since Godthe Almighty says “seek help from patience” - that is fasting.”(1) The late Majlisi hassaid the following in Mir’atul Uqool: The main part of fasting is imprisonment. Fastingis called patience because it imprisons one and restrains him from eating, drinking

(and love-making.” (2

Traditions on the Nobility of Fasting and Its Effects

We can get a better understanding of the nobility of fasting and its importance byreviewing some of the relevant traditions. Zurarah quoted on the authority of Imam

: Baqir

.هیالولاو موصلاو جحلاو هاکزلاو هالصلا یلع ءایشأ : هسمخ یلع مالسإلا ینب

There are five pillars“

p: 193

.Mir’at al-‘Uqul, v.16, p.201 - 1.Ibid - 2

for Islam: praying, paying the alms-tax, the holy pilgrimage, fasting and the friendship((of the Commander of the Faithful and the leaders that came after him).”(1

Majlisi said: These may be contemporary things since Islam is shaky without them.Believing in these is a part of Islam. It is also probable that what is meant by



friendship is love of the Imams in addition to a belief in them. Isma’il ibn Abi Ziyadquoted on the authority of Imam Sadiq on the authority of his grandfathers that the

:Prophet told his companions

ههجو دوسی موصلا لاق : .یلب اولاق : برغملا ؟ نم قرـشملا دـعابت اـمک مکنع ناـطیشلا دـعابت هومتلعف متنأ نإ ءیـشب مکربخأ ـالأ هاکزو هاکز ءیـش لکلو هنیتو ، عطقی رافغتـسالاو هرباد عطقت حـلاصلا لمعلا یلع هرزاؤملاو هللا یف بحلاو هرهظ رـسکت هقدصلاو

.مایصلا نادبألا

Do you want me to tell you what you can do that will cause Satan to go as far away“from you as the East is from the West?” They said: “O Prophet of God! Yes.” He said:“Fasting blackens Satan’s face. Giving charity breaks his back, love for the sake ofGod and helping in doing good deeds roots him out, and repentance cuts off his aorta.

(There is an alms tax for everything, and the alms of the body is fasting.”(2

The late Majlisi considers this a reliable tradition. Ibn Abi Amir quoted on the authorityof some of the companions, on the authority of Imam Sadiq : Almighty God revealed

to Moses : What has prevented you from

p: 194

.Ibid, p.197 - 1.Mir’at al-‘Uqul, v.16, p.198 - 2

supplicating to Me? He said: The bad smell of my mouth since I am fasting. God the:Almighty revealed

.کسملا حیر نم يدنع بیطأ مئاصلا مف فولخل یسوم ! ای

O Moses! The odour of the mouth of one who is fasting is more agreeable to Me than(the fragrance of musk.”(1

:In another tradition, we read that the Prophet of God said

.رانلا نم هنج موصلا

(Fasting is a shield against the Fire.”(2“



Fasting and the Forgiveness of Sins

:Imam Baqir said: God’s Prophet told Jabir ibn Abdullah

.رهشلا نم هجورخک هبونذ نم جرخ هناسل فکو هجرفو هنطب فعو هلیل نم ادرو ماقو هراهن ماص نم ناضمر ؛ رهـش اذـه رباج ! ای .طورشلا هذه دشأ امو رباج ! ای هلآو : هیلع هللا یلص هللا لوسر لاقف .ثیدحلا اذه نسحأ ام هللا ! لوسر ای رباج : لاقف

O Jabir! This is the month of Ramadan. Whoever fasts during its days, stands in prayerin its nights, keeps his stomach and his private parts away from what is unlawful, andrestrains his tongue shall leave all his sins behind as he leaves this month.” Jabir said:“O Prophet of God! How beautiful are these words.” The Prophet said: “O Jabir! And

(how difficult are these conditions.”(3

Imam Sajjad also mentioned these. In another tradition from the Prophet the(condition for fasting to be considered as worship is stated to be not gossiping.”(4

Fasting and the Equality between the Rich and the Poor

: It is quoted upon the authority of Imam Sadiq

ائیش دارأ املک ینغلا نأل ریقفلا محریف عوجلا سم دجیل نکی مل ینغلا نأ کلذو ریقفلاو ، ینغلا هب يوتـسیل مایصلا هللا ضرف امنإ نأ لجو زع هللا دارأف هیلع ، ردق

p: 195

.Ibid. p.203 - 1.Al-Mahajjah al-Bayda, v.2, p.123 - 2

.Bihar al-Anwar, v.96, p.371 - 3.Al-Mahajjah al-Bayda, v.2, p.123 - 4

.عئاجلا محریو فیعضلا یلع قریل ملألاو عوجلا لین ینغلا قیذی نأو هقلخ نیب يوسی

God made fasting obligatory so that the rich and the poor are made equal. If there“were no fasting, the rich would never experience the feeling of hunger that wouldmake them have mercy on the poor, for whenever the rich desire something they areable to acquire it. Thus God desired to place His servants on the same level, and that



the rich experience hunger and pain so that they have compassion for the weak and(have mercy on the hungry.” (1

We see in this tradition that one of the philosophies behind fasting in the month ofRamadan is to reduce the gap between the rich and the poor people. Wealth hasalways divided human societies into two classes - the rich and the poor. The rich whopossess means of comfort and convenience can never realize the hardships and painssuffered by the poor and experience what they go through. When one fasts, he getshungry and thirsty. His human emotions get aroused and he starts to think of ways tohelp those who are hungry. It is interesting to note that according to Islamicjurisprudence no rich man can pay a poor man to fast instead of him. This clearly

.shows the purpose behind fasting

Fasting as Viewed by Imam Ali

There are several views about fasting expressed by Imam Ali that are recorded in:Nahjul Balaghah. For example, he said

.مایصلا ندبلا هاکزو

(The alms tax of the body is fasting.”(2“

We know

p: 196

.Mahajjah al-Bayda, v.2, p.124 - 1.Nahjul Balaghah, Subhi Salih, Hikmah no.136 - 2

that taxing implies growth, development and purification. Here the Imam has referred:to the health-related aspect of fasting. In another place he said

.باقعلا نم هنج هنإف ناضمر رهش موصو

(Fasting in the month of Ramadan is a shield against the chastisement.”(1“



:In another place he said

.نوبهاذلا یناوخإ کئلوأ نیعشاخلا ، هربغ مههوجو یلع رهسلا نم ناولألا رفص ءاعدلا نم هافشلا لبذ مایصلا نم نوطبلا صمخ

They were those whose stomachs were slim due to fasting, their lips were dry from“(continuous) supplications, their faces were pale from staying up at night, and theirfaces were covered with the dust of humbleness. They were my brothers who are

(gone now.”(2

:In another of Imam Ali’s wise sayings we read

.قلخلا صالخإل ءالتبا مایصلا

(Fasting is a trial of people’s sincerity.”(3“

:In another of Imam Ali’s wise sayings we read that on the day of celebration, he said

.دیع وهف هیف هللا یصعی موی ال لکو همایق ، رکشو همایص هللا لبق نمل دیع وه امنإ

It is only a day of celebration (Eid) for those whose fasting God accepts and whose“standing up in prayer (at night) He rewards. Every day in which one does not disobey

(God is a day of celebration.”(4

:In some of his advice he said

نیبلا تاذ حالصو ...يدلو عیمجو مکیصوأ

I advise you and my children…. to improve your social affairs, since its reward is“(more than that of praying and fasting.”(5

Fasting Without Any Gains

:Imam Ali said

.مهراطفإو سایکألا مون اذبح .ءانعلاو رهسلا الإ هل سیل مئاق نم مکو أمظلاو ، عوجلا الإ همایص نم هل سیل مئاص نم مک

There are many who fast“



p: 197

.Ibid., Sermon no. 110 - 1.Nahjul Balaghah, Sermon 120, Fayz al-Islam - 2

.Ibid., Wise saying no.252, Sobhi Salih - 3.Ibid., Wise saying no.428 - 4

.Ibid., Advice no.47 - 5

and gain nothing from their fasting other than suffering from thirst and hunger. Manystay up at night in prayer and gain nothing but sleeplessness and fatigue. How

(beautiful is the sleeping of the wise, and the breaking of their fasts!”(1

In the well-known sermon called Qasi’ah, Imam Ali discussed the bad ending of being.entrapped by Satan’s plots, and pointed out factors that can save man

اعیـشختو مهفارطأل انیکـست تاضورفملا مایألا یف مایصلا هدـهاجم تاوکزلا و هالصلاب و نینمؤملا هدابع هللا سرح ام کلذ نع و مئارک قاصتلاو اعضاوت هوجولا قاتع ریفعت نم کلذ یف املو مهنع ءالیخلل اباهذإو مهبولقل اضیفختو مهسوفنل الیلذتو مهراصبأل

.اللذت مایصلا نم نوتملاب نوطبلا قوحلو ارغاصت ضرألاب حراوجلا

God protects his believing servants from that (Satan’s plots) through praying, paying“the alms-tax, striving to fast during the days that fasting is prescribed since theseacts will give tranquility to their limbs and hinder them from engaging in sin. They willcause humbleness of the eyes and control of the wild self. They will cause humblenessof the heart and eliminate undue pride and haughtiness. That will be due to tendercheeks being rubbed in the dust out of humility, the most precious limbs cleaving tothe earth in abjectness and stomachs adhering to their backs because of fasting in

(abasement (before God).”(2

It is said that once an Arab who was riding a camel in the desert ran into a man whowas praying. His praying fooled the Arab. He got off his camel, sat down next to

p: 198

.Ibid., Wise saying, no.137, Fayz al-Islam - 1



.Nahjul Balaghah, Sermon no.192, Subhi Salih - 2

him and said: “How well do you pray!” The man said: “You do not know. I am alsofasting.” The man’s praying and fasting fooled the Arab, and he entrusted his camel tohim. When he returned he saw neither the man nor his camel. He felt sorry andrealized that he should not have been fooled by the man’s praying and fasting, and

(should not have entrusted his camel to him.(1

Now that we have studied the various effects of fasting as expressed by Imam Ali letus see what the master of the jurisprudents, Sheikh Muhammad Hasan who is theauthor of Jawahir ul-Kalam, has said about the positive effects of fasting in the

:chapter on fasting. He said: “It has been narrated that God the Almighty said

.هب يزاجأ انأو یل موصلا

(. Fasting is for Me, and I will reward it (even though I Myself am the reward for fasting

He added: “The reason it is said that fasting is for God is that it is a private issue whichonly God knows about. This is opposed to praying that is visible by the people. It is alsobecause through fasting, our physical strength reduces while our intellect and thevarious faculties are strengthened. Thus we can attain the more precise divine points,

(heavenly knowledge and the desirable perfections.”(2

The Effects of Fasting as Viewed by Ghazali

Abu Hamed said: “Fasting is for the sake of God and has an especial nobility. Althoughall forms of worship are this way, there are two points specific about fasting. They are

as

p: 199

.Sarmayeh-e- Sokhan, v.1, p.14 - 1.Jawahir al-Kalam, v.16, p.182 - 2

:follows



Fasting is a form of abstaining that is private. It is a secret that others do not see 1unlike other forms of worship that are seen in public. No one but God knows about

.fasting, since it is a personal action done with patience

Fasting is a form of self-restraint that is the greatest blow to God’s enemy. This is 2because lust is the tool of Satan. Eating and drinking strengthen lust. That is why


.عوجلاب هیراجم اوقیضف مدلا يرجم مدآ نبا نم يرجیل ناطیشلا نإ

Satan flows through man’s body just like blood. Block off the roaming grounds of“(Satan via hunger.”(1

Hunger derived through fasting breaks down Satan and acts as a stronghold againsthim. Whoever defeats Satan has assisted God. This assistance is related to granting

:success by God since God has said

مکمادقأ تبثیو مکرصنی هللا اورصنت نإ اونمآ نیذلا اهیأ ای

O ye who believe! If ye will aid (the cause of) God, He will aid you, and plant your feet“[firmly.” [The Holy Qur’an, Muhammad 47:7

:God also said

نینسحملا عمل هللا نإو انلبس مهنیدهنل انیف اودهاج نیذلاو

And those who strive in Our (cause), We will certainly guide them to our Paths: For “[verily God is with those who do right.” [The Holy Qur’an, al-Ankabut 29:69

:In another verse God said

مهسفنأب ام اوریغی یتح موقب ام ریغی هللا ال نإ

Verily never will God change the condition of a people until they change it themselves[(with their own souls).” [The Holy Qur’an, al-Ra’d 13:11

The change mentioned in this verse



p: 200

.Kimiya’ye Sa’adat, v.1, p.208 - 1

is the elimination of lusts, since lusts are the means by which Satan influences man.We cannot discover the Grandeur of God as long as Satan influences us through our

:lusts. God’s Prophet said

.ءامسلا توکلم یلإ اورظنل مدآ ینب بولق یلع نوموحی نیطایشلا نأ ول ال

If Satans were not hovering around the hearts of the descendants of Adam, men“(could look at the kingdom of the heavens.”(1

Fasting and Health

One of the philosophies behind fasting is health. Before considering the positiveeffects of fasting on our health, let us see through what ways illnesses affect our

:health. God’s Prophet said

ءاود لک سأر هیمحلاو ءاد لک تیب هدعملا

The stomach is the home of every illness, and abstinence (from food) is the chief of“(all medicine.”(2

:Imam Kazim said

.ءاودألا تیب هدعملاو ءاود لک سأر هیمحلا

(Abstinence is the chief of every remedy and the stomach is the home of illnesses.”(3“

:He also said

.هیلإ جاتحی امع الا دیلا كاسمإ نم عفنأ ندبلا یف سیلو ءاد جیهیو الإ ءاود نم سیل

There is no medicine that does not stir up an illness, and nothing is more beneficial“(for the body than withholding from it all except what it requires.”(4




.اوحصت اوموص

(Fast, and you will be healthy".”(5“

We read in these traditions from the Prophet of God and the seventh Imam who havedivine knowledge that the stomach is the home of all illnesses and we can get healthyby abstaining from eating. Al-Asbagh ibn Nubatah narrated that he heard the

:Commander of the Faithful advise his son Imam Hasan as follows

p: 201

.Al-Mahajjah al-Bayda, v.2, p.125 - 1.Safinah al-Bihar, v.2, p.78 - 2

.Ibid. p.79 - 3

.Ibid. p.78 - 4.Ibid. pp.79-80 - 5

O’ my son! Do you want me to teach you a practice that will make you needless of“doctors?” Imam Hasan said: “Yes.” The Commander of the Faithful said that the

:Prophet said

، ءالخلا یلع کسفن ضرعأف تمن اذإو غضملا ، دوجو هیهتشت ، تنأو الإ ماعطلا نع مقت الو عئاج ، تنأو الإ ماعطلا یلع سلجت ال .بطلا نع تینغتسا اذه تلمعتسا اذإف

Do not sit down to eat unless you are hungry. Cease eating while you still have some“appetite to eat. Chew your food thoroughly. Go to the toilet before you sleep. If you

(adhere to these you will not need medical treatment.” (1

.This tradition also shows that overeating is the root of all illnesses

Unorderly Food Intake and Orderly Excretions

The skin, the liver, the kidneys and the lungs are all orderly body parts. Our kidneyseven know that we should not be awakened at night in order to urinate. The kidneys



reduce their secretions to lower the production of urine depending on the stage of our.sleep and the darkness of the room. The skin, the lungs and the liver are similar

However, our intake is so unorderly that even sometimes instead of taking in goodand useful things we let in smoke, dust and alcohol. This will pressurize ourmetabolism beyond its ultimate strength and finally make us ill. The body is like areservoir of what we eat and drink. Many organs are constantly at work trying toexcrete the poisonous material in our body. They need a chance to catch up with our

.unorderly intake

p: 202

.Ibid. pp. 79-80 - 1

Fasting is the perfect means to give our body a chance to get rid of the poisons within(it.(1

The Glands

:Consider the following points regarding the glands

The functions of the glands are interrelated. If one reduces to secrete some ( 1.hormone, then the functioning of the other glands will be messed up

The hypothalamus is one of the most important glands whose functioning is highly ( 2(related to the functioning of the suprarenal glands.(2

The hormones produced by the adrenal (suprarenal) glands(3) are very important. ( 3They can affect all the cells of our body. Any overeating or eating bad things can have

.bad effects on the functioning of the hypothalamus

It has been proven that the pancreas(4) and the adrenal glands have an important ( 4.role on longevity

A close relationship between the functioning of the pancreas gland and the adrenal ( 5.glands has been proven



It has been proven that as we age there is a reduction in the production of the ( 6hormones secreted by the pancreas,(5) but aging does not affect the hormones

.secreted by the adrenal glands

Vladimir Nikitin who is a professor of biochemistry experimented on rats for many ( 7years. He proved that by keeping them hungry through especial means he couldextend their life expectancy from 2.5 years to 4.5 years. He believes that when theadrenal glands are kept hungry, they themselves eat up their excess hormones thatcause an imbalance. Thus fasting can re-establish our hormonal balance for a while if

for some reason our hormones are out

p: 203

.Awallin Daneshgah wa Akharin Payambar, v.3, pp.37-38 - 1.Located on both sides on the upper kidney poles - 2

.Cortisone, Aldosterone - 3The pancreas is a very important gland in the body. It digests your food and - 4produces insulin, the main chemical for balancing the sugar level in the blood. Thepancreas is a solid gland about 10 inches (25 cm) long. It is attached to the back of the

.abdominal cavity behind the stomach and is shaped like a tadpoleAldosterone secretion decreases with age, which can contribute to light- - 5headedness and drop in blood pressure with sudden position changes (orthostatic

.hypotension). Cortisol secretion decreases but the level stays about the same

(of balance.(1

Studies on Metabolism

It is thought that whatever we eat is burnt to produce energy for our body and theexcess is let out. This is not a correct image of the way our body works. Our body isnot like a pond in which food enters from one side, and leaves from the other side.What enters our body must be fresh, but what leaves it is old. The oxygen that entersour body now will leave our body six months later. The same holds true for calcium. Ifradioactive nitrogen is added to our food, it will appear in the urine several weeks



.later

Therefore, we should not expect an instant replacement of the old food in the bodywith fresh food that we eat. We must wait many days to achieve this. Dr. JohnFeromozan said: The stored amount of glycogen stored in the kidneys and protein inthe blood and fat stored in the body is 30% for men and 20% for women. This amount is

.sufficient for one month

Dr. Alexis Carrel in his book Man the Unknown Creature said the following aboutfasting: “When you fast, the sugar in the blood pours into the kidneys, the fat storedunder the skin, the proteins stored in the muscles, the glands and the kidney cells arereleased and used up.” When we consider both of these statements we conclude thatour body is totally repaired after thirty days of fasting and it gets totally rid itself of

poisons and old

p: 204

.Awallin Daneshgah wa Akharin Payambar, v.3, pp.40-41 - 1

(materials.(1

Fasting and Ulcers

It is a common misunderstanding that fasting causes ulcers. If it was so, then weshould ask why the statistics show more cases of ulcers among the non-Muslimnations who do not fast compared to the Muslim nations. If ulcers were only commonamong Muslims, then we could suspect a relationship between fasting and ulcersexisted. However, this is not the case and there is a growing trend of ulcers in theWest. If fasting was a cause of ulcers and given the more than fourteen centuries offasting by Muslims, ulcers should have become a hereditary disease among the

(Muslims. However, this is not the case.(2

Causes of Ulcers

The causes of ulcers were investigated in an international conference on diseases of



the stomach in September 1966 in Tokyo. Those who attended presented theircountry’s medical results as to the causes of ulcers. Among these reports, the

:following were the most common causes of ulcers

.Smoking ( 1

.Eating many hot foods ( 2

.Drinking too much water ( 3

.Usual use of coffee and spices ( 4

.Excessive use of salty or sour foods ( 5

.Drinking alcoholic beverages ( 6

The representative from Turkey who attended this conference reported that afterthe end of the month of fasting it has been found that fasting accelerates this disease.This implies that fasting does not cause ulcers, but if the person is prone to get anulcer fasting will speed it up. That is why Islam has instructed those who are ill or

know that they will get ill if they fast should not fast. Their

p: 205

.Ibid. v.3, pp.31-35 - 1.Ahamiyate Ruzeh az Nazar-i- Ilm-i-Ruz, p.224 - 2

.fasting is postponed to a later time

Alexi Soforin’s Medical Fasting

When we eat various foods, some of it passes through the digestive system but is notused up by the cells. It gets stored up under the skin, around the heart and aroundimportant body organs. These will cause infections after some time and result invarious ailments. The more the excess food, the worse the infection will be. Theillnesses have different names, but are all rooted in microbes or viruses that live



.where there exists excess food. Before any treatment, we must get rid of the trash

This is only feasible if we do not give our body any food and only drink water. Thebody will then automatically extract the stored food and get rid of it. Then the diseasewill be uprooted and show signs of treatment. This method will naturally cleanse thebody. If we use other methods and take drugs, the drugs will also affect the healthycells in our body, and our body will react to the drugs. However, fasting does not have

(any side effects. Also, note that this is a single treatment for all illnesses.(1

So far, we have discussed the views of doctors about ways to treat illnesses. We sawthat abstaining and fasting is an important part of this treatment, even the last one.Therefore, God who created us made fasting obligatory so that we derive bothspiritual and physical benefits from it. We mentioned earlier that Imam Sajjad

stressed the importance of controlling our

p: 206

.Fasting as a New Method to Treat Illnesses, translated into Farsi by Imami, p.12 - 1

.various organs and directing them in a good way while fasting

The Secrets of Fasting

The scholars have mentioned three ranks for fasting. The first rank for fasting is justrestraining the stomach from eating and drinking, and restraining our sexual desires.The second rank for fasting implies the additional restraining of our ears, eyes, hands,

:feet and other organs. Imam Sadiq said

كدلجو و… كرعشو كرصبو کعمس مصیلف تمص اذإ

When you fast your hearing, your sight, your hair, your skin and other organs should“.” also fast

.كرطف مویک کموص موی نکی ال

.” The day of your fasting should not be like the day that you do not fast“



:In another tradition he said

همئاص یهو اـهتیراج بست هأرما عمـس هلآو هیلع هللا یلـص هللا لوسر نإـف مایـصلا راـقو کـیلع نکیلو مداـخلا يذأو ءارملا عدو ماعطلا نم سیل موصلا نإ کتیراج ؟ تببـس دـقو همئاص نینوکت فیک لاق : .همئاـص ینإ تلاـقف : .یلک اـهل : لاـقف ماـعطب یعدـف

.بارشلاو

Abandon quarrelling and troubling your servant. Let the dignity of those who fast beon you. Once the Prophet heard a woman who was fasting reviling her maid. TheProphet brought her some food and asked her to eat it. She said that she was fasting.The Prophet said: “How could you be fasting when you have reviled your maid?

(Fasting is not just abstaining from food and drink.”(1

The next rank of fasting implies whole-hearted fasting. In this state, we abandon allworldly thoughts that distract us from God. This form of fasting is broken when we

start to think about worldly affairs. It is

p: 207

.Al-Mahajjah al-Bayda, v.2, p.131 - 1

said that it is breaking this form of fast even if you think about what to prepare tobreak the fast with, since you do not have a strong belief that God will give you thepromised daily bread. This rank is specifically for the Prophets and the honest ones

: who are close to God. God told the Prophet

نوبعلی مهضوخ یف مهرذ مث هللا لق

Say: "God (sent it down)": Then leave them to plunge in vain discourse and trifling. ..[[The Holy Qur’an, al-An’am 6:91

:Imam Sadiq narrated that God’s Prophet had said

.هرخآلا باذع نم باجحو ایندلا تافآ نم رتس يأ هنج : موصلا

Fasting is a shield: that is, it is a covering against the calamities of this world and a“(protective barrier against the punishment of the Hereafter.”(1



Right n. 12: The Right of the Pilgrimage

point

جحلا قح

کیلع هللا هبجوأ يذلا ضرفلا ءاضقو کتبوت لوبق هیفو کبونذ نم هیلإ رارف و کبر ، یلإ هدافو هنأ ملعت نأ جحلا قح امأو

And the right of pilgrimage(2) is that you should know that it is an arrival at thethreshold of your Lord and a flight to Him from your sins; and through it yourrepentance is accepted and you perform an obligation made incumbent upon you by

.God

The Arabic word ‘Hajj’ used for pilgrimage really means goal or intention. It is used inits other forms to mean road since a road helps us reach where we intend to go. Thereason these ceremonies are altogether called pilgrimage or ‘Hajj’ is that once you

start, you intend to visit the

p: 208

.Ibid - 1.This right has not been mentioned in the version transmitted in Tuhaf al-‘Uqul - 2

.House of God

Ka’ba: the First House

:The Holy Qur’an says

نیملاعلل يدهو اکرابم هکبب يذلل سانلل عضو تیب لوأ نإ

نع ینغ هللا نإف رفک نمو الیبس هیلإ عاطتـسا نم تیبلا جـح سانلا یلع هللو انمآ ناـک هلخد نمو میهاربإ ماـقم تاـنیب تاـیآ هیف نیملاعلا

The first House (of worship) appointed for men was that at Bakka(1): Full of blessing“and of guidance for all kinds of beings: In it are Signs Manifest; (for example), theStation of Abraham; whoever enters it attains security; Pilgrimage thereto is a duty



men owe to God, - those who can afford the journey; but if any deny faith, God stands[not in need of any of His creatures.” [The Holy Qur’an, Al-i-Imran 3:96-97

This house is the first stronghold of the Unity of God. It is the oldest house of worshipon the Earth. There were no centers to worship God before it. We can conclude fromthe various existing documents on history and Islam that this house was built byAdam . Later it was damaged by a tornado at the time of Noah . The Prophet Abraham

:reconstructed it as we read in the following verse of the Holy Qur’an

کتیب دنع عرز يذ ریغ داوب یتیرذ نم تنکسأ ینإ انبر

O our Lord! I have made some of my offspring to dwell in a valley without cultivation,"[by Thy Sacred House…” [The Holy Qur’an, Ibrahim 14:37

This verse implies that there were some remains of the Ka’ba when Abraham and hisoffspring and wife(2) arrived at Mecca. Also, consider the following

p: 209

Bakka same as Mecca, perhaps an older name. The foundation of the Ka’ba goes - 1 . back to the Prophet Abraham

Hagar - 2

:verse

میلعلا عیمسلا تنأ کنإ انم لبقت انبر لیعامسإو تیبلا نم دعاوقلا میهاربإ عفری ذإو

And remember Abraham and Isma'il raised the foundations of the House (with this“prayer): "Our Lord! Accept (this service) from us: For Thou art the All-Hearing, the All-

[knowing.”[The Holy Qur’an, al-Baqarah 2:127

This verse shows that the foundations of the Ka’ba existed, and all that Abraham andIsma’il did was to build the House. We can conclude the same thing from the writings

: of the Commander of the Faithful

رصبت الو عفنت الو رضت راجحأب ال ملاعلا اذه نم نیرخآلا یلإ هیلع هللا تاولص مدآ ندل نم نیلوألا ربتخا هناحبس هللا نأ نورت الأ



.هوحن مهفاطعأ اونثی نأ هدلوو مالسلا هیلع مدآ رمأ مث مارحلا … هتیب اهلعجف عمست الو

Do you not see that God the Praised One tested the earlier ones from Adam onwards“till the later ones in this world, by expecting them to respect stones that neither harmnor benefit, and neither see nor hear – He made them into His Sacred House. Godestablished it to be the place to honor Him…. Then God ordered Adam and his children

(to turn towards it.”(1

Therefore, from the above verses and sermon we can conclude that the Ka’ba wasbuilt by Adam , destroyed by the tornadoes at the time of Noah and reconstructed by

. Abraham

Ka’ba’s Privileges

It is clear that the Ka’ba was the first House of Worship as the above verse said. Nowlet us consider its privileges. At first, it is blessed both spiritually and

p: 210

.Nahjul Balaghah, Subhi Salih, Sermon no.192 - 1

economically. Its spiritual attractions especially during the pilgrimage season areclear for everyone. Let us first consider it from an economical view. Mecca is locatedon dry land and from a natural point of view, it is not at all a suitable place to live in.However, Mecca has always been one of the developed towns good for living in,

.ready for business, and traveling to

Secondly, the Ka’ba is considered a source of guidance for all the people of the worldeven for those who worshipped idols. There are many clear signs of the Unity of Godand worshipping Him in this House. Its surviving the many attacks by the enemieswho intended to destroy it throughout history is in itself one such clear sign. Each oneof the following is a great reminder of lasting memories: Zamzam,(1) Safa and

.Marwa,(2) Rokn, Hatim, Hajar ul-Aswad(3) and Hijr Isma’il

Each of the four sides of the House is called Rukn. Hatim is the name of the space



between Hajar ul-Aswad and the door of the Ka’ba. Hijr Isma’il is an especial placethat is constructed like an arch on the northwest side of the Ka’ba. Of these clearsigns, the Station of Abraham(4) is specifically stated in the above verse since it is theplace where Abraham stood to construct the Ka’ba, perform the pilgrimageceremonies or invite the people to perform these great ceremonies. Fourthly, it is a

.secure house

After building the Ka’ba, Abraham said: “O God! Please establish this town

p: 211

A sacred well in Mecca situated a few metres east of the Ka’ba. The Zamzam well is - 1also called the Well of Ishmael. The well is 35 metres deep and is marked by anelegant dome. The water is considered health-giving, and pilgrims (hajis) collect it inbottles and bring it back home to their own countries. One of the last things a haji triesto do is to dip his or her future burial clothes in the Zamzam. Muslim tradition tells thatthe Zamzam was opened by the angel Gabriel to save Hagar and her son Ishmaelfrom dying of thirst when they were in the desert. From the sources available, theZamzam appears to have been revered long before the Prophet Muhammad , that is

.from pre-Islamic timesPart of the pilgrimage ceremony includes the devotional act of walking seven times - 2back and forth between the knolls of Safa and Marwa. This act retraces the footstepsof Hagar (wife of Prophet Abraham) during her desperate search for water for herinfant son Ishmael, after they were left in the desert by the Prophet Abraham in

.response to a divine visionThe sacred Black Stone built into the south-east corner of the Ka’ba at a height of - 3

.approximately 4 feetThe step-stone used by the Prophet Abraham during the original construction of - 4

.the Ka’ba

as a secure one.” God accepted the prayer of Abraham and established Mecca as asecure town. Religious laws also consider Mecca so secure that no fighting or war isallowed there. Even animals are secure in Mecca, and no one should bother them.



(. There is a heavy fine established for hunting in the Masjid Al-Haram (the Ka’ba

Pilgrimage is a Divine Duty

Each Muslim who has attained the required conditions must go on the pilgrimageonce. If he has not done so when he is alive, someone else should be hired to do so onhis behalf when he dies. The jurisprudents have stated the following conditions for

:going on the pilgrimage

.Physical readiness ( 1

.Financial readiness ( 2

.Open road access to the Ka’ba ( 3

:Again, consider the following verse

الیبس هیلإ عاطتسا نم تیبلا جح سانلا یلع هللو

Pilgrimage to the Holy House is a duty men owe to God, - those who can afford the[journey...” [The Holy Qur’an, Al-i-Imran 3:96-97

In this verse, the pilgrimage to the House of God is considered a duty for those whocan afford the journey. We can also conclude that this pilgrimage is not limited toMuslims. Rather it is incumbent upon all the people to go there. This is similar to the

expression that

.لوصألاب نوفلکم مهنأ امک عورفلاب نوفلکم رافکلا

The pagans are duty-bound to perform the branches (of religion) as they are bound“.” to abide by the principles

Therefore, this verse includes all the people. However, the condition for it to beaccepted is to accept Islam. Otherwise, the act will lose its

p: 212



(true value.(1

The Baseless Words of Ibn Abi’l-Awja

Ibn Abi’l-Awja` was a vulgar pagan whom scholars used to avoid. One day he waswatching the pilgrims with some of his friends in the Al-Haram Mosque one day. ImamSadiq was sitting in a corner of the mosque and his followers came to ask himquestions. Ibn Abi’l-Awja`’s friends told him that it was a good time for him to arguewith Imam Sadiq . He agreed with them, went to the place where Imam Sadiq wassitting and said: “O father of Abdullah! It is a fact that such meetings are secure ones.Whoever has some mucous in his chest can cough it up.(2) Will you let me ask aquestion?” The Imam granted him permission to do so. He was so rude that he dared

:to say

اذإ ریعبلا هلوره هلوح نولورهتو ردملاو بوطلاب عوفرملا تیبلا اذه نودبعتو رجحلا اذهب نوذولتو ردـیبلا اذـه نوسودـت مک یلا .هماظنو هسأ كوبأو همانسو رمألا اذه سأر تنأف لقف .رظن يذ الو میکح ریغ لعف هنأ ملع ردقو اذه یف رکف نم رفن ؟

For how long will you trample on this threshing ground and seek refuge in this rock“and worship this house made of bricks and clay, and trot around it like unruly camels?Whoever ponders over this and considers it will know that it is an act of one devoid ofwisdom or insight. Therefore speak, for you are the leader of this affair and its best

.” one, and your father was its foundation and its criterion

These words implied his

p: 213

.Tafsir-i-Namunah, v.3, pp.14-17 - 1.He meant that whoever has a question that bothers him can ask it - 2

:inner wickedness and his purely material outlook. The Imam replied

.هردصی الو هکلهلا لهانم هدرویو هبرو هیلو ناطیشلا راصو هبذعتسی ملو قحلا مخوتسا هبلق یمعأو هللا هلضأ نم نإ

He whom God leads astray and whose heart He blinds, finds the truth to be“



indigestible and disagreeable. Satan becomes his friend and his master and leads him.” towards the source of total loss from which there is no return

The Imam then said that God had established this House as a means by which Heshall test men. God has assigned men to visit this House to measure their degree ofsincerity of their worshipping Him and submission to Him. This House is the Station ofthe Prophets. It is the point towards which those who pray turn. The intention is not toworship the stones on the House. Rather the One being worshipped is God who is the

(Creator of man’s body and soul.(1

A Demonstration of Man’s Spiritual Development

We must realize that all acts of worship including the pilgrimage are indeeddemonstrations of the various levels of spiritual development of the Prophets andGod’s friends. They display the road covered on the journey towards God. Theyexpress how they have moved through the various stages of servitude and reachedthe position of proximity to God. It is clear that worshipping is the movement of man’s

:soul towards God. The Noble Prophet said

وه يذـلا روکذـملل کـبلق یف نکی مل اذإـف هللا ، رکذ هماـقإل کـسانملا ترعـشأو فاوـطلاو جـحلاب رمأو هالـصلا تـضرف اـمن إ امف هبیه الو همظع یغتبملاو دوصقملا

p: 214

.Bihar al-Anwar, v.10, pp.209-210 - 1

؟ كرکذ همیق

The prayer was made obligatory, performing the pilgrimage and the“circumambulation of the Ka’ba were commanded, and the rituals (of Hajj) were madeknown, only to establish the remembrance of God. If there is no sense of greatness orawe in your heart for the One remembered Who is the objective and the desired one,

(then of what value is your remembrance?”(1

Therefore, the pilgrimage ceremonies are a demonstration of a perfect man’s orderly



spiritual development that carefully follows the various stages of development. Hecuts himself off from all material interests and worldly affairs. He pulls himself out ofinvolvement in the darkness of the self. He reaches the state of submersion in theillumination of the Lord’s Domain. A true pilgrimage is a spiritual motion. It is a

.development that occurs in the real self

Pilgrimage stands for perfection. It implies the conversion of a potential power into itsphysical realization. It is similar to the conversion of one metal to another one inchemistry. It is not a game or entertainment as considered by some fools. How canone compare these childish perceptions with the moving developments of those who

?are struggling towards proximity to God

Malik ibn Anas, who is the founder of the Malikiyah sect, narrated that once when hewas accompanying Imam Sadiq on a pilgrimage trip, the Imam who was riding ahorse could not say ‘labbayk.’(2) Every time he tried, his voice got stuck in his throat

and he fell down from his

p: 215

.Hajj, Barname’ye Takamul, pp.80, 93 - 1”. An Arabic phrase said in the pilgrimage meaning “Here I am at Your service - 2

horse. Malik said: “O’ grandson of the Prophet of God! Say labbayk. You must say:labbayk.” Then Imam Sadiq said

.کیدعس الو کیبل لجو ال زع لوقی نأ یشخأو کیبل ، مهللا کیبل لوقأ : نأ رسجأ فیک رماع ، یبأ نب ای

O son of Abi A’mer! How dare I say “labbayk Allahumma labbayk”(1) when I fear that“.” God the Almighty may reply: “No. I neither accept you nor shall I admit you

If one can set out for and reach the Ka’ba, touch the Hajar al-Aswad with his hands,let his heart reside on the slopes of the Arafah Hills, let him realize God’s symbol of theforbidden, sacrifice the lamb of selfish desires using certitude and contentment as aknife, then he is a real Hajji when he returns if he has been converted to a heavenly



.gem

Pilgrimage and the Forgiveness of Sins

Imam Sajjad said that pilgrimage is “a flight to Him from your sins.” Once you returnfrom the pilgrimage, your sins are forgiven and you are freed from the heavy burdenof sins just as when you were first born. There are many traditions in this regard. We

: shall refer to a few of them here. It has been quoted on the authority of Imam Sadiq

ریثک ینعی ) لیم لجر اـنأو ینقاـعف جـحلا دـیرأ تجرخ ینإ هللا ، لوسر اـی لاـقف : یبارعأ هاـقلت هلآو هیلع هللا یلـص هللا لوسر نإ هتنز کل سیبق ابأ نأ ول : لاقف سیبق یبأ یلا هللا لوسر تفتلاف لاق ) ) .جاحلا هب غلبی اـم هب غلبأ اـم یلاـم یف عنـصأ ینرمف (

ا

لاـملءارمح هبهذ

p: 216

!Here I am at Your service, O Lord! Here I am - 1

لجو زع هللا بتک الإ هزاهج نم ءیـش یف هوطخ طخی مل هزاهج یف ذخأ اذإ جاحلا نإ .جاحلا غلب ام تغلب ام هللا لیبس یف هتقفنأ لثم هل هللا بتک الإ هعـضی ملو اـفخ عفری مل هریعب بکر اذإـف تاـجرد ، رـشع هل عفرو تائیـس رـشع هنع یحمو تانـسح رـشع هل

جاحلا اهفقو اذإ افقوم اذـکو اذـک هللا لوسر ددـعف هبونذ … نم جرخ رامجلا یمر اذإف هبونذ ، نم جرخ تیبلاب فاط اذإـف کـلذ ،؟ جاحلا غلبی ام غلبت نأ کل ینأ لاق : مث هبونذ نم جرخ

A Bedouin visited the Noble Prophet of God and said: I left my house and set out forpilgrimage. However, for some reason I could not proceed, and lost the opportunity togo on pilgrimage. I am a rich man. Tell me what I can do so that God grants me whatHe grants a Hajji.” The Prophet looked at the Abu Qubays mountain and said: “If thismountain was made of red gold and it was all yours, you could not get the reward that

.God gives a Hajji if you donated it all for the sake of God

When a pilgrim begins preparing his provisions for the journey, he is given the rewardfor ten good deeds and ten of his wicked deeds are forgiven for every step that hetakes for its preparation. His rank near God is elevated ten degrees. When he rides inhis mount, God will record the same kind of reward for him for every step that he

raises up



p: 217

and lowers. Once he performs the circumambulations of the House of God, his sinsare gone. When he throws stones at the symbols of idols, his sins depart.” TheProphet repeated the same sentence for each of the stations. Then he said: “How can

?” you attain the reward that the Hajji attains

:Then Imam Sadiq added

.هریبکب یتأی نأ الإ تانسحلا هل بتکتو رهشأ هعبرأ بونذلا هیلع بتکت الو

No sins will be recorded for him for four months (after Hajj) while his good deeds will“.” be recorded, unless he commits a major sin

Pilgrimage and Asking Others

:When Imam Sajjad heard someone beg from the people, he said

.ادیعس نوکی نأ مویلا اذه یف لابجلا نوطب یف امل یجریل هنإ ماقملا ؟ اذه یف لأست هللا ریغأ کحیو ،

Shame on you! Are you begging from others in this place? Here God’s Mercy is so“encompassing that it is even expected that whatever lies in the depths of the

(mountains shall benefit from it and become prosperous today.”(1

Regarding this tradition, the late Fayz said: “Prosperity is relative. Everything has oneform of prosperity. It may be meant that plants grow from the depths of themountains which may then undergo many changes and finally result in the formationof a fetus that turns into a prosperous man.” In another recording of this tradition inMustadrak al-Wasa’el instead of ‘depth of the mountains’, it is written ‘insidepregnant women.’ The Arabic words for these two phrases are very similar to each

other with one dot being the difference. A man asked Imam

p: 218

.Hajj, Barnameye Takamul, p.228; quoted from al-Wafi, v.2, p.42 - 1

Sadiq in the Al-Haram Mosque: “Whose sin is greater than everyone else’s?” He



Sadiq in the Al-Haram Mosque: “Whose sin is greater than everyone else’s?” He:replied

یف لاق مث میهاربإ ماقم فلخ یلـصو تیبلا اذهب فاط مث نیلبجلا نیذه نیب یعـسو هفلدزملاو ، هفرع نیفقوملا ؛ نیذهب فقی نم .ارزو سانلا مظعأ نم وهف هل رفغی مل هللا نأ نظ وأ هسفن

Whoever stops at these two stations of Arafeh and Mash’ar, does the ceremonies for“between the two hills (of Safa and Marwa), circumambulates around this House andprays at the station of Abraham, then says to himself or thinks that God has not

(forgiven him - has committed the greatest sin.”(1

:Imam Sadiq said

نم هفرعب فقو لجر نم امو .نینمؤملا نم هروکلا کلت لهأل هللا رفغ ـالإ نینمؤملا نم هفرعب فقو هروک لـهأ نم لـجر نم اـم .نینمؤملا نم تیبلا کلذ لهأل هللا رفغ الإ نینمؤملا نم تیب لهأ

Whenever a faithful man from a village or a town stops in Arafeh, God will forgive all“the faithful men from that village or town. Whenever a faithful man stops in Arafeh,

(God will forgive all the faithful members of his household.”(2

.It should be noted that faith that is the root of piety is stressed here

Invitation to Hajj is Honoring Man

God honors man, places the crown of nobility on his head, awakens his long asleepconscience, encourages him to be grateful and invites him to go on pilgrimage and

.circumambulate His House

الیبس هیلإ عاطتسا نم تیبلا جح سانلا یلع هللو

Pilgrimage to the Sacred House is a duty men owe to God, - those who can afford the“journey.” [The Holy Qur’an, Al-i-Imran

p: 219

This means that having bad suspicions about God and being hopeless of God’s - 1.mercy is very dangerous. It is a great sin



.Hajj Barnameye Takamul, p.228 - 2

[3:97

This means that God who has created man, provided for his sustenance and givenhim many blessings has the right to invite man to come to His House as a sign of being

.grateful to Him. This will preserve man’s nobility

The Amazing Blessings of Hajj

Now let us consider the many blessings that God grants those who visit His House.:Sa’d Al-Iskafi narrated that he heard Imam Baqir say

تائیس رشع هنع یحمو تانـسح رـشع هل لجو زع هللا بتک الإ هزاهج نم ءیـش یف هوطخ طخی مل هزاهج یف ذخأ اذإ جاحلا نإ .غرف ام یتم هزاهج نم غرفی یتح تاجرد رشع هل عفرو

When someone begins preparing his provisions for the Hajj, he does not take a step“in its preparation but that God the Almighty records ten good deeds for him, forgivesten of his sins, and raises his rank ten degrees until he finishes his preparations,

(leaves the house and starts his trip. Then God will give him better rewards.”(1

:Imam Sadiq said

هلهأ یف ظفحی فنصو همأ هتدلو موی هئیهک هبونذ نم جرخی فنصو رانلا نم قتعی فنص فانـصأ ؛ هثالث یلع نوردصی جاجحلا .جاحلا هب عجری ام یندأ کلذف هلامو ،

The Hajjis are divided into three groups after they return from Hajj. A group of them“is freed from the Fire. Another group includes those whose sins are forgiven and arejust as they were when they were born. The third group includes those whose family

(and wealth will be safeguarded. This is the minimum benefit that one gains.”(2

The difference is clear since the reward

p: 220

.Hajj Barname’ye Takamul, p.48, quoted from al-Kafi, v.4, p.254 - 1



.Ibid, quoted from al-Wafi, v.2, p.4 - 2

one gets depends on one’s intention and the degree of recognition of the secrets of.worshipping

Right n. 13: The Right of Charity

point

هقدصلا قح

هتعدوتـسا امب تنک کلذ تملع اذإف داهـشإلا ، یلإ جاتحت یتلا ال کتعیدوو کبر دـنع كرخذ اهنأ ملعت نأـف هقدصلا قح امأو لاح لک یلع ارـس اهیف هنیبو کنیب رمألا ناکو هتنلعأ ، ارمأ هیلإ تررـسأ نوکت نأ اریدـج تنکو هینالع ، هتعدوتـسا امب قثوأ ارس

هیدأت یف هب قثت کنأک ال کـسفن ال یف قثوأ اـهنأک اـهب هیلع راـصبألاو عامـسألا داهـشإب اـهنم هتعدوتـسا اـمیف هیلع رهظتـست ملو تننم نم یلإ اهنم کلاح نیجهت لثم اهب نوکت نأ نمأت مل اهب تننتما اذإف کل اهنأل دـحأ یلع اهب نتمت مل مث کیلإ ، کتعیدو

.هللااب الإ هوق الو .دحأ یلع اهب نتمت مل اهب کسفن تدرأ ولو اهب ، کسفن درت مل کنأ یلع الیلد کلذ یف نأل هیلع اهب

And the right of charity is that you should know that it is a storing away with your Lordand a deposit for which you will have no need for witnesses. Then once you know thisyou will be more confident of it if you donate it in secret than if you donate it inpublic.(1) It is more appropriate for you to do privately what you now do in public andkeep the affairs between you and Him secret under all circumstances. And you shouldalso not take your hearing and sight as witnesses for the donations that you make in

(charity as if you have the most trust in yourself.(2

It should not be as if you

p: 221

In the other version it is followed by: “You should know that it repels calamities and - 1”. illnesses in this world and it will repel the Fire from you in the Hereafter

.That your donations in charity will be returned to you - 2

are not sure that your donations will be returned to you. Finally you should not remindothers of your favors since you have done so for yourself. If you remind them of yourfavors, you will not be immune from being similarly reminded of others’ favors to you.



Moreover this will prove that your intentions were not pure. If you had pure intentions.you would not remind anyone of it. And there is no power but in God

.Imam Sajjad has stressed three important points here

Charity is a form of savings. Therefore, it will not get lost. It might seem to us that ( 1we lose what we give away in charity while it is not so. Rather the Qur’an encourages

:us to benefit from the wealth of this world as we see in the following verse

ایندلا نم کبیصن سنت الو

[Nor forget thy portion in this world…” [The Holy Qur’an, al-Qasas 28:77

Giving charity in private is better than in public. That may be because there is a ( 2possibility of hypocrisy and showing off in acts of charity done in public. In addition tothis, the one who is receiving charity will also be belittled when charity is given in

.public

Charity should not be mixed with mentioning it since that will nullify its effect. As we ( 3will explain later, what is donated in charity will reach God first. Even more importantis the fact that when charity is given in private it helps in the development of the

understanding that

p: 222

God is the real donator in the mind of the one who is donating something. He realizesthat he is only an intermediate agent in this affair and understands the real meaning

.of being a servant of God

Charity as Viewed by the Qur’an

What Imam Sajjad expressed about charity is supported by many verses of the HolyQur’an some of which we will discuss here. We should make it clear that charityimplies what one donates from his own property in order to get closer to God. It is ageneral term and covers both the obligatory alms tax and the recommendable forms

:of giving donations. God the Almighty said



عساو هللاو ءاشی نمل فعاضی هللاو هبح هئم هلبنـس لک یف لبانـس عبـس تتبنأ هبح لثمک هللا لیبس یف مهلاومأ نوقفنی نیذلا لثم میلع

The parable of those who spend their substance in the way of God is that of a grain“of corn: it groweth seven ears, and each ear hath a hundred grains. God givethmanifold increase to whom He pleaseth: And God careth for all and He knoweth all

[things.” [The Holy Qur’an, al-Baqarah 2:261

This parable of how a grain of corn grows and yields a manifold increase shows howone’s charity is returned to God. The Qur’an says that each person’s actions are areflection of his personality. It is not true that our actions are manifestations of ourphysical powers. In this parable, the one who gives charity is said to be similar to one

who plants corn. The result of his act

p: 223

is a manifold increase. Things done in the way of God imply acts done for pleasing God.alone

Charity Helps Solve Social Class Problems

The gap between the various social classes has always been one of the majorproblems facing man. It is even worse today even though there have beentremendous technological advances. There are some people who are extremely richand many others who are extremely poor today. It is clear that a society in whichmost of the people are hungry and poor, and some are very wealthy cannot last very

.long. Undoubtedly there will be stress, animosities or even fights in such a society

A careful examination of the verses of the Qur’an on this issue clearly indicates thatIslam aims to eliminate unjust social differences between the rich and the poor. Itaims to establish certain means by which the standard of living of the poor people canbe elevated to a point at which they can at least benefit from minimum livingnecessities. To achieve this goal Islam has absolutely forbidden usury. It has alsoestablished certain obligatory taxes such as the alms-tax and the one-fifth levy. It has

.also encouraged many voluntary forms of charity to help achieve this goal



Motivations for Charity

The Qur’an clearly shows the various results of charity using various examples and:drawing similitude. Consider the following verse in this regard

ناوفص لثمک هلثمف رخآلا مویلاو هللاب نمؤی الو سانلا ءائر هلام قفنی يذلاک يذألاو نملاب مکتاقدص اولطبت اونمآ ال نیذلا اهیأ ای یلع نوردقی ال ادلص هکرتف لباو هباصأف بارت هیلع

p: 224

نیرفاکلا موقلا يدهی هللاو ال اوبسک امم ءیش

O ye who believe! Cancel not your charity by reminders of your generosity or by“injury, - like those who spend their substance to be seen of men, but believe neither inGod nor in the Last Day. They are in parable like a hard, barren rock, on which is a littlesoil: on it falls heavy rain, which leaves it (just) a bare stone. They will be able to donothing with aught they have earned. And God guideth not those who reject faith.”

[[The Holy Qur’an, al-Baqarah 2:264

Consider a hard rock covered by a thin layer of dirt. If seeds are planted in the dirt,there is plenty of good weather and sunshine, and then there is a heavy rainfall, theseeds will be washed off along with the dirt. The rock is so hard that the seed cannot

.grow on it and the barren hard appearance of the rock will appear again

This does not happen because the sunshine, the good climate or the rains have had abad effect. Rather it is because the place was not suitable for growth. It has had a

.good appearance, but it has been solid hardness beneath

There has been only a small layer of dirt on the surface while a deep layer of soft soilis needed for the roots to be able to grow and extract nutrients to ensure propergrowth. The Qur’an draws a similitude between hypocritical acts of charity that are

p: 225

at times even accompanied by hurting and mentioning; and a shallow layer of dirt ona barren hard rock. This act cannot bear any fruits. It will only result in the efforts



being wasted. That is why Imam Sajjad said: “Finally you should not remind others of.” your favors since you have done so for yourself

Now let us consider the points mentioned in Tafsir-i-Namooneh regarding this verse.First, it can be concluded from this verse that some deeds might eliminate the resultsof other deeds. Secondly, the similitude used here is a very good one since hypocritesusually cover up their wicked inner thoughts with superficial acts of charity that arenot deeply rooted in their beliefs. They do so in order to fool the people, but the

(vicissitudes of life will ultimately uncover their inner thoughts.(1

Another Example from the Qur’an

Consider a beautiful garden on a high mountainside. The cool breeze and plentifulsunshine and rain make the flowers and trees grow. Even when there is no rain, themoisture from the dew will maintain the garden’s freshness and beauty. Because ofthis, the garden will yield double the amount that other gardens produce. Consider the

:following verse that draws such a similitude

اهبصی مل نإف نیفعض اهلکأ تتآف لباو اهباصأ هوبرب هنج لثمک مهسفنأ نم اتیبثتو هللا تاضرم ءاغتبا مهلاومأ نوقفنی نیذلا لثمو ریصب نولمعت امب هللاو لطف لباو

And the likeness of those who spend their substance, seeking to please God and to“strengthen their souls, is as a garden, high and fertile: heavy

p: 226

.Tafsir-i-Namuneh, v.2, p.243 - 1

rain falls on it but makes it yield a double increase of harvest, and if it receives notheavy rain, light moisture sufficeth it. God seeth well whatever ye do.” [The Holy

[Qur’an, al-Baqarah 2:265

Being located on the slope of a high mountainside, the garden presents a beautifulscene to passers-by and is safe from the threats of flooding. The people who givecharity for the sake of God due to their certain belief in God are similar to such a



garden. They will generate great products. It is worth mentioning here that propermotivations for charity are expressed to be seeking God’s pleasure, strengthening

.one’s faith and gaining a feeling of peace and tranquility in one’s heart

True sincere donors of charity are those who do so to please God, develop noblecharacteristics within themselves and terminate their conscious feelings ofresponsibility for the deprived. The verse ends with a warning that God sees well

(whatever we do in order to alert us not to harbor ill intentions in our deeds.(1

Public vs. Private Acts of Charity

By saying “And you should not take your hearing and sight as witnesses for thedonations that you make in charity…” Imam Sajjad highly stresses giving charity inprivate. Of course, this applies to the recommendable forms of charity. Obligatoryforms of charity such as the alms-tax can obviously be given in public. Consider the

:following verse

ریبخ نولمعت امب هللاو مکتائیس نم مکنع رفکیو مکل ریخ وهف ءارقفلا اهوتؤتو اهوفخت نإو یه امعنف تاقدصلا اودبت نإ

(If ye disclose (acts of“

p: 227

.Tafsir-i-Namuneh, v.2, p.243 - 1

charity, even so it is well, but if ye conceal them, and make them reach those (really)in need, that is best for you: It will remove from you some of your (stains of) evil. And

[God is well acquainted with what ye do.” [The Holy Qur’an, al-Baqarah 2:271

There is no doubt that both forms of public and private charities are beneficial. Whencharity is given in public, others get encouraged to participate. This is even moreeffective if it is the obligatory form of charity. This will also end probable accusationsthat one has not performed his obligatory duties. If the charity is in a recommendableform, then it can serve as a means to encourage others to serve the poor and thedeprived people. However, when charity is given privately it is certainly void of



.hypocrisy

We read in Majma’ al-Bayan that “obligatory donations of charity should be made inpublic, while it is better for recommended donations of charity to be made inprivate.”(1) Charity helps remove some of our sins. What are important are one’ssincerity and good intentions. It does not matter whether the people know or do notknow what we do. It suffices that God knows, as He is aware of everything, whether it

.be done in public or private

The Role of Charity in Man’s Life

:Consider the following verse

ریخ نم اوقفنت امو هللا هجو ءاغتبا الإ نوقفنت امو مکـسفنألف ریخ نم اوقفنت اـمو ءاـشی نم يدـهی هللا نکلو مهادـه کـیلع سیل نوملظت متنأو ال مکیلإ فوی

It is not required of“

p: 228

.Majma’ al-Bayan, v.2, p.384 - 1

thee (O Apostle), to set them on the right path, but God sets on the right path whomHe pleaseth. Whatever of good ye give benefits your own souls, and ye shall only doso seeking the "Face"(1) of God. Whatever good ye give, shall be rendered back to

[you, and ye shall not be dealt with unjustly.” [The Holy Qur’an, al-Baqarah 2:272

It has been quoted on the authority of Ibn `Abbas that Muslims were not willing togive charity to non-Muslims.(2) Then the above verse was revealed to permit them todo so when necessary. From this verse, we also realize that the benefits of what wedo return to ourselves. We all know that when man knows that the results of what hedoes will benefit him, he will be more eager to do that deed. There are many materialand spiritual benefits for charity. The spiritual effect of charity is that it strengthensour sense of self-sacrifice, giving and love for others. Therefore, it is a powerful tool

.for the development of one’s personality



The economic benefits of charity are to help reduce the gap between the rich and thepoor. Undoubtedly the existence of poor and deprived people in the society will lead toan outbreak of violence and crimes which may at times lead to anarchy. This wouldmake life hard for both the rich and the poor people. Therefore giving charity is good

.for the society and those who make donations both economically and spiritually

The

p: 229

The Arabic word “wajh” literally means face, countenance; hence favor, glory, Self, - 1.Presence

.Majma’ al-Bayan - 2

reference to “the Face of God” in the above verse is used in a symbolic way meaningthat those who give charity should sincerely do it for the sake of God. We are alsowarned that we will not just gain a small reward for what we give in charity. Ratherwe get back all that we give and not the least bit of injustice is done to us. This couldalso mean that our deeds will have a manifestation. After reviewing some of the

.verses of the Qur’an on this issue let us now study some of the relevant traditions

Traditions on Charity and its Effects

.There are many traditions about charity. We will briefly present a few of them here

An Increase in Our Share of Daily Bread

Giving charity will increase our share of daily bread. Sakuni quoted on the authority of : Imam Sadiq on the authority of God’s Prophet

.هللا مکمحر اوقدصتف هرثک ، لاملا یف دیزت هقدصلا نإف اوقدصت

Give charity since it will cause an increase in your wealth. Therefore give charity and“(God will have Mercy upon you.”(1

:Imam Kazim said



.هقدصلاب قزرلا اولزنتسا

(By giving charity seek the descension of your daily bread.”(2“

Imam Ridha quoted on the authority of his father on the authority of the Noble : Prophet

.هقدصلا هرئاخذو ءرملا لام ریخ

(The best of a person’s wealth and savings is what he gives in charity.”(3“

Treatment of Our Patients

:The Prophet of God said

.هقدصلاب مکاضرم اوواد

(Treat your patients by giving charity.”(4“

Thus we realize that the ill can be treated by both medications and giving charity. : Abdullah ibn San’an quoted on the authority of Imam Sadiq

مکاضرم اوواد

p: 230

.Wasa’il al-Shi’ah, v.6, p.257 - 1.Ibid - 2

.Ibid. p.258 - 3

.Ibid. p.260 - 4

.ناطیش هئامعبس یحل نیب نم کفت اهنإف هقدصلاب قزرلا اولزنتساو ءاعدلاب ءالبلا اوعفداو هقدصلاب

Treat your patients by giving charity, and fend off calamities by supplications. Seek “the descension of your share of the daily bread by giving charity since it will free you

(from the jaws of seven hundred Satans.”(1



:Abdullah ibn San’an quoted on the authority of Imam Sadiq who said

.هل وعدی نأ لئاسلا رمأیو هدیب لئاسلا یطعی نأ ضیرملل بحتسی

It is recommended for an ill person to give charity to a poor person with his own“(hands and ask the poor man to pray for him.”(2

Preventing Calamities

: Musa ibn Hasan quoted on the authority of Imam Ridha

، هللا همأ ای لئاسلا : يدانف اهلکأتل اهیف یف اهتعضوف زبخ نم همقل هأرما دنع ناکو هرتاوتم ، نینـس دیدش طحق لیئارـسإ ینب یف رهظ یف بطتحی ریغـص دـلو اهل ناکو .لئاسلا یلإ اـهتعفدو اـهیف نم اـهتجرخأف .ناـمزلا اذـه لـثم یف قدـصتأ هأرملا : تلاـقف عوجلا !نم مالغلا جرخأف مالسلا هیلع لیئربج لجو زع هللا ثعبف .بئذـلا رثأ یف مألا تدـعف هحیصلا تعقوف .هلمحف بئذ ءاـجف ءارحصلا ،

؟ همقلب همقل تیضرأ هللا ، همأ ای مالسلا : هیلع لیئربج اهل لاق مث .همأ یلإ هعفدف بئذلا مف

There was famine among the children of Israel for many consecutive years. A womanhad just one morsel to eat. She put it in her mouth to eat, but a poor man called outand said: “O lady! I am about to die of hunger.” The woman thought that it was time to

give charity, so she withdrew the food from her mouth and

p: 231

.Wasa’il al-Shi’ah, v.6, p.260 - 1.Ibid. v.6, p.262 - 2

gave it to the poor man. She had a small child who had gone to the desert to collect.some wood to burn

A wolf came and carried him away and he screamed. The woman heard him scream,and went after the wolf. God sent Gabriel down to save the child from the wolf’smouth and to hand him over to his mother. Then Gabriel told her: “O bondmaid of God!

(Are you satisfied with a morsel for a morsel?”(1

This is a clear example of what is meant when Imam Sajjad says: “your donations will.” be returned to you



There is another event supporting this. Ali ibn Ibrahim quoted the following traditionabout the events that happened to a Jew at the time of the Prophet on the authorityof Ahmad ibn Muhammad, on the authority of Salim ibn Mukarram, on the authority ofImam Sadiq . The man was going to go somewhere. The Prophet said that a blacksnake would follow him and kill him. The Jew went and returned after a while with aload of wooden sticks on his back. The Prophet asked him to drop the load on the

.ground. He did so, and a black snake came out

The Prophet asked the Jew what he had done that day. The Jew said that he had donenothing special. He said that he had picked up the wooden sticks and had given one of

the two loaves of bread he had to eat to a poor man and

p: 232

.Ibid. p.265 - 1

had eaten one himself. The Prophet told him that his life had been saved due to his act:of charity. Then the Prophet said

.ءوسلا هتیم عفدت هقدصلا

(Giving charity drives away a bad death.”(1“

Hanan ibn Sodayr quoted on the authority of his father on the authority of Imam Baqir:

یف اـهبحاصل رخدـی اـم عم ادـبأ ءوسلا هتیم تومی ـال اـهبحاص نإو ءوسلا ، هتیم عم ایندـلا اـیالب نم هیلب نیعبـس عفدـتل هقدصلا نإ .هرخآلا

Giving charity will fend off seventy of this world’s calamities and save you from a bad“(death in addition to granting you the rewards for the Hereafter.”(2

As seen from the Qur’anic verses cited above giving charity in private or in public isrecommendable and has a reward. There are also several traditions that point this

: out. Imam Sadiq quoted on the authority of God’s Prophet



برلا بضغ ئفطت رسلا هقدص

(Giving charity secretly will quench God’s wrath.”(3“

: Umar ibn Yazid quoted on the authority of Imam Sadiq

.برلا بضغ ئفطت رسلا هقدصو ءالبلا عاونأ نم اعون نیعبس عفدت هینالعلا هقدص

Giving charity openly will fend off seventy types of calamities and giving charity“(secretly will extinguish the wrath of the Lord.”(4

:Fazl ibn al-Hasan al-Tabarsi wrote in Majma’ al-Bayan that the Imam said

.ءالبلا نم اباب نیعبس عفدتو رانلا ءاملا ئفطی امک هئیطخلا ئفطتو برلا بضغ ئفطت رسلا هقدص

Giving charity in secret will quench the Wrath of the Lord and wipe out wrong-doings“(just as water puts out fire. It will also ward off seventy types of calamities.”(5

Imam Sadiq quoted on the authority of

p: 233

.Wasa’il al-Shi’ah, pp.268-277 - 1.Ibid - 2.Ibid - 3.Ibid - 4

.Wasa’il al-Shi’ah, p.277 - 5

: God’s Prophet

.هلظت هتقدص نإف نمؤملا ؛ لظ الخ ام ران همایقلا ضرأ

The plains of the Day of Judgment will be full of Fire except for the shadow of the“(believer, for his acts of charity will shade him.”(1




.لاملا یف هارثم هینالعلا هقدصو هئیطخلا رفکت رسلا هقدص

Giving charity in secret will compensate for wrong-doings and sins, and giving charity“(in public will increase your wealth.”(2

:He also said

.هلامش قفنت ام هنیمی ملعت مل یتح اهافخأف هقدصب قدصت لجرو هلظ … الإ لظ موی ال هلظ یف هللا مهلظی هعبس

God will shade seven (groups of people) under His Shadow on the Day when there is“no shadow other than His… One are those who give charity in the most secret way so

(that their right hand does not know what their left has given in charity!”(3

Right n. 14: The Right of the Offering

point

يدهلا قح

مل کلذـک تنک اذإف هنود ، نیرظانلا نویع دـیرت الو هلوبقو هتمحرل ضرعتلاو کبر یلإ هدارإلا اهب صلخت نأـف يدـهلا قح امأو مهب دری ملو ریسیتلا هقلخب دارأ امک ریسعلاب داری الو ریسیلاب داری هللا نأ ملعاو .هللا یلإ دصقت امنإ تنکو اعنـصتم الو افلکتم نکت

الو امهیف هفلک الف نکـسمتلاو للذتلا امأف .نینقهدـتملا یف هنوئملاو هفلکلا نأل نقهدتلا نم کب یلوأ للذتلا کلذـکو ریـسعتلا ،.هللااب الإ هوق الو .هعیبطلا یف نادوجوم امهو هقلخلا امهنأل امهیلع هنوئم

And the right of the offering(4) is that through it(5) you purify your will toward yourLord, and expose yourself to His Mercy, and His approval and not the eyes of the

.observers lower than Him

p: 234

.Wasa’il al-Shi’ah, p.256 - 1.Sharh-i-Ghurar wa Durar, v.4. p.207 - 2

.Wasa’il al-Shi’ah, v.6, p.207 - 3.The animal sacrificed during the holy pilgrimage - 4

In the other version it continues: “You desire God and you do not desire His - 5creation; through it you desire only the exposure of your soul to God’s mercy and the



.” deliverance of your spirit on the day you encounter Him

If this is so, you will neither be hypocritical nor extravagant. You will only intend theoffering for God’s sake, and know that God wishes your ease, and does not wish your

.hardship

He also wishes His creatures to take it easy, and does not wish them to sufferhardships. Likewise, modesty is better than arrogance, for there lies extravaganceand falsehood in the arrogant, while there are no formalities or falsehoods in thehumble and the servile, since they are creatures and they exist in nature. There is no

.power but in God

The Arabic word ‘hada’ meaning offering is used to refer to the sacrifice made for the:holy pilgrimage to the Ka’ba.(1) We read the following verse in the Holy Qur’an

هلحم يدهلا غلبی یتح مکسوؤر اوقلحت الو

And do not shave your heads until the offering reaches the place of sacrifice...” [The“[Holy Qur’an, al-Baqarah 2:196

This is called an offering since it is like a gift some give to others after they sacrifice it.This is similar to the present that the queen of Sheba sent for Solomon as we read in

:the following verse

نولسرملا عجری مب هرظانف هیدهب مهیلإ هلسرم ینإو

But I am going to send him a present, and (wait) to see with what (answer) return"[(my) ambassadors."[The Holy Qur’an, al-Naml 27:35

This word has been used seven times in the Holy Qur’an. In all instances, it is used to.refer to the sacrifice made for the pilgrimage

The Sacrifice

The second obligatory act in Mina for those who go on

p: 235



.The House of God - 1

the pilgrimage is to send an offering for sacrifice. This offering is intended to be an actto get closer to God. We read the following in Majma’ al-Bahrain: “Offering refers toany good deed done with the intention of getting closer to God.” If we want to betterunderstand what Imam Sajjad said about the offering, we should review the Qur’anic

:verses on this issue. Consider the following verse

اضیرم مکنم ناک نمف هلحم يدهلا غلبی یتح مکسوؤر اوقلحت الو يدهلا نم رـسیتسا امف مترـصحأ نإف هلل هرمعلاو جحلا اومتأو ... يدهلا نم رسیتسا امف جحلا یلإ هرمعلاب عتمت نمف متنمأ اذإف کسن وأ هقدص وأ مایص نم هیدفف هسأر نم يذأ هب وأ

And complete the Hajj or 'Umrah in the service of God. But if ye are prevented (from“completing it), send an offering for sacrifice, such as ye may find, and do not shaveyour heads until the offering reaches the place of sacrifice. And if any of you is ill, orhas an ailment in his scalp, (necessitating shaving), (he should) in compensation eitherfast, or feed the poor, or offer sacrifice; and when ye are in peaceful conditions(again), if anyone wishes to continue the 'Umrah on to the Hajj, he must make an

[offering, such as he can afford…” [The Holy Qur’an, al-Baqarah 2:196

.In this verse God has spoken of the offering three times

The first occasion is concerned with the situation where you are in the service of God,but you are prevented from completing

p: 236

.it because of getting ill. In this case, you must send an offering for sacrifice

The second occasion is on the day of celebration before shaving the head and after.the ritual stoning of devil. It is not allowed to shave until the offering is sacrificed

The third case is when you are in peaceful conditions again. Sending an offering forsacrifice in Mina is the certain duty of any pilgrim who wants to participate in the

.pilgrimage ceremonies



هللا و نم الـضف نوغتبی مارحلا تیبلا نیمأ دـئالقلا و ال يدـهلا و ال مارحلا و ال رهشلا هللا و ال رئاعـش اولحت ـال اونمأ نیذلا اـهیأ اـی اناوضر

O ye who believe! Violate not the sanctity of the symbols of God, nor of the Sacred“Month, nor of the animals brought for sacrifice, nor the garlands that mark out suchanimals, nor the people resorting to the Sacred House, seeking of the bounty and

[good pleasure of their Lord.” [The Holy Qur’an, al-Maida 5:3

There are eight decrees in this verse. One is related to animals brought for sacrifice -:marked or unmarked. The same issue is pointed out in the following verse

یف امو تاواـمسلا یف اـم ملعی هللا نأ اوملعتل کـلذ دـئالقلاو يدـهلاو مارحلا رهشلاو سانلل اـمایق مارحلا تیبلا هبعکلا هللا لـعج میلع ءیش لکب هللا نأو ضرألا

God made the Ka'ba, the Sacred House, an asylum of security for men, as also the“Sacred Months, the animals for offerings, and the garlands that mark them…” [The

[Holy Qur’an, al-Maida 5:97


ای

p: 237

غلاب ایده مکنم لدع اوذ هب مکحی معنلا نم لتق ام لثم ءازجف ادمعتم مکنم هلتق نمو مرح متنأو دـیصلا اولتقت اونمآ ال نیذلا اهیأ هبعکلا

O ye who believe! Kill not game while in the sacred precincts or in pilgrim garb. If any“of you doth so intentionally, the compensation is an offering, brought to the Ka'ba of adomestic animal equivalent to the one he killed, as adjudged by two just men among

[you...” [The Holy Qur’an, al-Maida 5:95

The compensation must be donated to the Ka’ba. Jurisprudents agree that theexpiation related to hunting while in Umrah should be sacrificed in Mecca and thatrelated to hunting while in Hajj should be sacrificed in Mina. They also agree on theplace of sacrifice. The issue of the sacrificial animals is again referred to in the



:following verse

هلحم غلبی نأ افوکعم يدهلاو مارحلا دجسملا نع مکودصو اورفک نیذلا مه

They are the ones who denied Revelation and hindered you from the Sacred Mosque“and the sacrificial animals, detained from reaching their place of sacrifice…” [The Holy

[Qur’an, al-Fath 48:25

These were the seven instances where the offering to sacrifice is mentioned in theQur’an. We understand the importance of the offering and realize that this is done inorder to obey God and to approach Him, and that it is to be taken to Ka’ba or the place

.of sacrifice

The History of Offering for Sacrifice

Everyone is instructed to know when the practice of sending an offering for sacrificestarted. Historical records show various forms of offering for

p: 238

sacrifice existed in different nations. The Qur’an has stated the origin of this practice:to be at the time of the two sons of Adam as we read in the following verse

نیقتملا نم هللا لبقتی امنإ لاق کنلتقأل لاق رخآلا نم لبقتی ملو امهدحأ نم لبقتف انابرق ابرق ذإ قحلاب مدآ ینبا أبن مهیلع لتاو

Recite to them the truth of the story of the two sons of Adam. Behold! They each“presented a sacrifice (to God): It was accepted from one, but not from the other. Saidthe latter: "Be sure I will slay thee." "Surely," said the former, "God doth accept of the

[sacrifice of those who are righteous.” [The Holy Qur’an, al-Maida 5:27

We can see that presenting a sacrifice to God is one of the means of approachingGod. Since the present of one of them was accepted, the other one threatened to killhim. The two sons of Adam used this practice to test their closeness to God. Abraham

.also tested his closeness to God through presenting a sacrifice

As understood from the Old Testament, God ordered him to sacrifice an animal. (1)



The children of Abraham expressed their closeness to God through offering sacrificialanimals. The offerings at the time of Moses were of two types. They used to sacrificeone group and free the second group for the sake of God. The group that was

:sacrificed was also of the following three kinds

.They used to burn one group and only leave its skin for the rabbi ( 1

(2

p: 239


.They used to burn half of the second group and leave the second half for the rabbi

.The third group were those whose meat was for everyone ( 3

The Romans used to offer sacrifice for their gods. The Priests used to spread water,honey and rose water at the time of the offering. It is recorded in history that they didnot restrict themselves to the sacrifice of animals. At times, they sacrificed people too.The Phoenicians, Canaanites, Persians, Romans and Egyptians practiced this until an

.order to ban this practice was issued in the year 657 A.D. by the Romanian Parliament

It is said that each year the Egyptians used to drown a fully made up virgin girl in theriver. They did this with the intention of getting closer to their gods. This wickedpractice continued in Egypt until Amr ibn A’as banned it upon the permission of Umaribn Khattab. This has been quoted on the authority of Ustad Ahmad Jorjani who was

(one of the scholars in Al-Azhar University.(1

Islam forbade all forms of offering for sacrifice for idols and men. Islam taught theproper practice of sending an offering to its followers. The verses related to this issuewere cited above. Since human nature is inclined towards the belief in God, man likesto offer a sacrifice to Him. Islam taught man the proper way to offer a sacrifice, andthe proper thing to offer. We should not think that the blood or the meat of the

sacrificed animal



p: 240

.Ibid. pp.366-367 - 1

would reach God. No. This is just a practice to help man approach God. Therefore, itshould be done with the soul intention of approaching Him. That is why God’s name

.should be invoked when we offer a sacrifice to Him

Offering as a Religious and Intellectual Act

It can be concluded from the above discussion that offering animals for sacrifice is areligious and intellectual act that is done to purify the soul, and improve the economy.The meat of the sacrificed animal should be distributed among the poor people for the

.sake of God. This we understand from the following traditions

: Imam Sadiq quoted on the authority of God’s Prophet

مهومعطأف موحللا نم مکنیکاسم عستتل یحضألا اذه هللا لعج امنإ

God has established this sacrifice in order that your poor may have ample meat to“(eat. Therefore, give them meat to eat!”(1

Abi Basir narrated that he told Imam Sadiq : “What is the reason for offering for:sacrifice?” The Imam said

الو اهموحل هللا لانی نل یلاعت : هللا لاق .بیغلاـب هیقتی نم هللا یلو ملع ضرـألا یلع اـهمد نم رطقت هرطق لوأ دـنع اـهبحاصل رفغی هنإ ..لیباق نابرق درو لیباه نابرق هللا لبق فیک رظنأ مکنم � �يوقتلا هلانی لو

�نک اهؤامد

The sins of the one who is offering will be forgiven when the first drop of blood of the‘sacrificed animal falls on the ground. It is also a means by which God gets to knowthose who fear Him in the Unseen. God the Almighty said: “It is neither their meat nor

their blood that reaches God: it

p: 241

.Ilal al-Shara’i, p.437 - ‘ 1



is your piety that reaches Him…” [Hajj, 22:37]. See how God accepted the offering of(Abel, but turned down that of Cain.’(1) (2

The reward for the one offering the sacrifice and his being forgiven are stressed inthis tradition. In addition, the fact that his purity of intentions is recognized is also

:outlined. Imam Ali said

.اهمد نم رطقت هرطق لوأ دنع هیحضألا بحاصل رفغیل هنإ اوحضو ؛ اونادتسال هیحضألا یف ام سانلا ملع ول

If the people only knew the reward for offering animals for sacrifice, they would“borrow money to make an offering. Indeed, the sins of the one who is offering a

(sacrificial animal are forgiven once the first drop of its blood falls on the ground.”(3

It has been recorded in Wasa`il al-Shī`ah that the Prophet of God told his daughter, : the Blessed Fatima

.هماع نیملسملل اذهو کیلع … بنذ لک اهب هللا رفغی اهنم هرطق لوأ نإف کتحیبذ حبذ يدهشإ

Be present beside the animal you offer for sacrifice since your sins will be forgiven“the moment the first drop of its blood falls down on the ground.” He then added: “This

(issue applies to all Muslims.”(4

: Imam Kazim quoted on the authority of God’s Prophet

.طارصلا یلع مکایاطم اهنإف مکایاحض اوهرفتسا

Seek for sacrificial animals that are brisk and agile since they will be your mounts to“(cross the (Bridge of) Sirat.”(5

The Rights of the Leaders

همئألا قوقح مث

Right n. 15: The Right of the Possessor of Authority

point



ناطلسلاب کسئاس قح

هل صلخت نأو ناطلسلا نم کیلع هل هللا هلعج امب کیف یلتبم هنأو هنتف هل تلعج کنأ ملعت نأف ناطلسلاب کسئاس قح امأف

p: 242

.The sons of Adam - 1.Ilal al-Shara’i, p.438 - 2

.Ibid - 3.Sharh-i-Risalat al-Huquq, Ghopanchi, v.1, p.369 - 4

.Ilal al-Shara’i, p.438, section 179 - ‘ 5

ام اضرلا نم هئاطعإل فطلتو للذتو .هکالهو کسفن كاله ببـس نوکتف کیلع هدی تطـسب دـقو هکحامت نأو ال هحیـصنلا یف کـسفن تققعو هتققع کلذ تلعف نإ کنإف هدـناعت الو هزاعت الو .هللااب کلذ یف هیلع نیعتـستو کنیدـب رـضی ـالو کـنع هفکی

.هللااب الإ هوق الو .کیلإ یتأ امیف هل اکیرشو کسفن یلع هل انیعم نوکت نأ اقیلخ تنکو کیف هکلهلل هتضرعو ههورکمل اهتضرعف

Then the right of the possessor of authority is that you should know that God hasestablished you as a trial for him. God is testing him through the authority He hasgiven him over you. And you should sincerely provide him with your advice. And youshould not quarrel with him while he has full dominance over you, for thereby youcause your own destruction and his, too. And you should be humble and courteous for

.his gifts to attain his satisfaction with you, so that he will not harm your religion

And you should seek God's help in this regard. Do not oppose his power and do notresist him. Should you do so, you would have disobeyed him and disobeyed yourself:thus exposing yourself to encounter his evil and expose him to destruction by you.Thus you will deserve to be considered to be his assistant acting against yourself and

.as his partner in what he does to you. And there is no power but in God

In this chapter, we review the rights of the leaders of the society as expressed by . Imam Sajjad

p: 243

At first, the rights of the rulers are discussed. Everyone agrees that there must be a



ruler in each society in order to run the affairs. Social regulations and laws should beexecuted under his rule. Social security and peace should be established and chaosshould be avoided so that the people can continue their lives and struggle for further

.development

Imam Ali’s Views on the Need for a Ruler

When the “Kharijites”(1) objected to Imam Ali about the issue of “Hakamayn”(2) and:claimed that the verdict lies but with God, Imam Ali said

یف لمعی رجاف وأ رب ریمأ نم سانلل دب هنإ ال .هللا الإ هرمإ ال نولوقی : ءالؤه نکلو الإ هللا ، مکح هنإ ال معن لطاب ! اهب داری قح هملک نم فیعضلل هب ذـخؤیو لبسلا اهب نمأتو ودـعلا هب لتاقیو ءیفلا هب عمجیو لجألا اهیف هللا غلبیو رفاکلا اهب عتمتـسیو نمؤملا هترمإ

.رجاف نم حارتسیو رب حیرتسی یتح يوقلا

The statement is right but what (they think) it means is wrong. Yes, it is true that“verdict lies but with God, but these people say that (the function of) governance isonly for God. The fact is that there is no escape for men from a ruler, whether good orbad. The faithful persons perform (good) acts in his rule while the unfaithful onesenjoy (worldly) benefits in it. During the rule, God would carry everything to end. Tax iscollected by the ruler, enemies are fought with, roadways are protected and the right

of the weak is taken from the strong till the virtuous enjoys peace and is

p: 244

.A sect of Muslims who rebelled against the caliphate - 1Hakamayn” in Arabic means two “hakims”. A “hakim” is a magistrate or one who - “ 2

.issues decrees

.” allowed protection from (the oppression of) the wicked

Imam Ali stresses the need for a ruler in the society and his role. He points out that apeaceful and strong society is one in which there is a strong rule based upon whichsecurity and order is established in the society. Here the Imam stressed the absolute

.necessity of a ruler in the society



Imam Ridha’s Views on the Need for a Ruler

Fazl ibn Shazan quoted Imam Ridha’s views on the necessity of the existence of a:ruler in the society, and the reasons behind it. He then stated that the Imam said

زجی ملف ایندـلاو ، نیدـلا رمأ یف هنم مهل دـب امل ال سیئرو میقب الإ اوشاعو اوقب للملا نم هلم الو قرفلا نم هقرف دـجن انأ ال اهنمو میقیو مهئیف هب نومسقیو مهودـع هب نولتاقیف هب ، الإ مهل ماوق الو هنم مهل دـب هنأ ال ملعی اـمم قلخلا كرتی نأ میکحلا همکح یف

.مهمولظم نم مهملاظ عنمیو مهتعامجو مهتیعمج مهل

One reason to support this view is that there have been no groups or nations who“have been able to continue living without a leader or ruler, since people need a leaderfor their worldly and heavenly affairs. Therefore, it is not wise for a sage to deprivethe people of what they need to continue living. They fight their enemies under hisrule. They divide the booties under his supervision. They establish their Fridaycongregations and other gatherings through him. They seek justice for the weak ones

(against the oppressors by him.”(1

The need for a leader is clearly established

p: 245

.Al-Hayat, v.2, p.386 - 1

. from these words expressed by Imam Ridha

Just Leaders and Their Characteristics

God has said in the Holy Qur’an that there are two kinds of rulers: just leaders andoppressive rulers. Each one has certain characteristics that we will briefly outline

:here. Consider the following verse of the Holy Qur’an

نیدباع انل اوناکو هاکزلا ءاتیإو هالصلا ماقإو تاریخلا لعف مهیلإ انیحوأو انرمأب نودهی همئأ مهانلعجو

And We made them leaders, guiding (men) by Our Command, and We sent them“inspiration to do good deeds, to establish regular prayers, and to practice regularcharity; and they constantly served Us (and Us only).” [The Holy Qur’an, al-Anbiya



[21:73

The characteristics and duties expressed in this verse about leaders appointed by:God are as follows

Guiding men by God’s Command ( 1

Receiving divine inspiration to do good deeds, establish regular prayers, practice ( 2regular charity in order to reduce the gap between the rich and the poor

To constantly serve God, i.e. they must have served God to attain the position of ( 3.leadership of the society

Leadership as a Requirement for Victory

God has clearly stated strength and power as a requirement for a just ruler in theHoly Qur’an. The Qur’an cites a few illustrative examples. One such example is thestory of Talut that is also expressed in the Bible. (1) Talut was a tall, strong andhandsome man. He had strong nerves. He was very wise and intelligent. Some say hewas called Talut because he was very tall. (2) Consider the following verse of the Holy

:Qur’an

اولاق ذإ یسوم دعب نم لیئارسإ ینب نم إلملا یلإ رت ملأ

p: 246

The king of Palestine. Talut is the Arabic name for Saul. Consider the following - 1verses from the Bible: “When he had caused the tribe of Benjamin to come near bytheir families, the family of Matri was taken, and Saul the son of Kish was taken: andwhn they sought him, he could not be found. Therefore they enquired of the Lordfurther, if the man should yet come thither. And the Lord answered, Behold he hathhid himself among the stuff. And they ran and fetched him thence: and when he stoodamong the people, he was higher than any of the people from his shoulders andupward. And Samuel said to all the people, See ye him whom the Lord hath chosen,that there is none like him among all the people? And all the people shouted, and said,



[. God save the king. [1 Samuel 10:21-24, King James versionWhy did the Prophet Muhammad name Saul “Talut”? This is seemingly the only - 2name in the Qur’an for a Biblical figure which seems to have no linguistic connectionto its Biblical name. According to the Shorter Encyclopaedia of Islam it is mostprobably chosen for poetic reasons to make his name rhyme with Jalut [Goliath, 2:249,250]. Maybe another reason is that Saul was very tall [1 Samuel 10:21-24], and hence heis called Talut from the Arabic word ‘taala’ (to be long/tall) as suggested in Paret’scommentary on the Qur’an. But this is not directly stated in the Qur’an and thus must

.remain speculative. The Qur’an does state that he had an impressive physique

هللا لیبس یف لتاقن اکلم انل ثعبا مهل یبنل

Hast thou not turned thy vision to the Chiefs of the Children of Israel after (the time“of) Moses? They said to a Prophet (that was) among them: "Appoint for us a king, that

[we may fight in the cause of God…." [The Holy Qur’an, al-Baqarah 2:246


نم هعـس تؤی ملو هنم کلملاب قحأ نحنو انیلع کـلملا هل نوکی ینأ اولاـق اـکلم تولاـط مکل ثعب دـق هللا نإ مهیبن مهل لاـقو میلع عساو هللاو ءاشی نم هکلم یتؤی هللاو مسجلاو ملعلا یف هطسب هدازو مکیلع هافطصا هللا نإ لاق لاملا

Their Prophet said to them: "God hath appointed Talut as king over you." They said:"How can he exercise authority over us when we are better fitted than he to exerciseauthority, and he is not even gifted, with wealth in abundance?" He said: "God hathchosen him above you, and hath gifted him abundantly with knowledge and bodilyprowess: God granteth His authority to whom He pleaseth. God careth for all, and He

[knoweth all things." [The Holy Qur’an, al-Baqarah 2:247

We see that having a strong and intelligent leader is an important factor in achievingvictory and success. This can clearly be seen in this verse where a knowledgeableperson is appointed to rule the Children of Israel. They objected to his being poor but

.God responds with the fact that Talut is gifted with knowledge and bodily powess

Talut Heads the Army



Talut headed the army and proved his ability to run the

p: 247

affairs of the army and the country in a very short time. Then he went to fight againstan enemy that seriously threatened them. He stressed that only those who werewhole-heartedly interested in fighting with the enemy could accompany him. Thenthe children of Israel finally managed to overcome Jalut’s forces under the leadership

.of a strong leader

From studying this account, we can see that the most important aspects of leadershipare divine appointment, knowledge and power. The leader uses his knowledge torecognize the proper path to progress for the society that he leads. He uses his powerto implement his plans. Another point mentioned by Imam Sajjad is that God will testboth the leader and his followers. We see an example of this test in the story of Talut

:as we read the following verse

هدـیب هفرغ فرتغا نم الإ ینم هنإف همعطی مل نمو ینم سیلف هنم برـش نمف رهنب مکیلتبم هللا نإ لاق دونجلاب تولاـط لـصف املف هللا وقالم مهنأ نونظی نیذلا لاق هدونجو تولاجب مویلا انل هقاط اولاق ال هعم اونمآ نیذلاو وه هزواج املف مهنم الیلق الإ هنم اوبرشف

نیرباصلا عم هللاو هللا نذإب هریثک هئف تبلغ هلیلق هئف نم مک

When Talut set forth with the armies, he said: “God will test you at the stream: if anydrinks of its water, He goes not with my army: Only those who taste not of it go with

,me: A mere sip out of the hand is excused.” But they all drank of it

p: 248

except a few. When they crossed the river, - He and the faithful ones with him, - theysaid: “This day we cannot cope with Goliath and his forces.” But those who wereconvinced that they must meet God, said: “How oft, by God's will, hath a small forcevanquished a big one? God is with those who steadfastly persevere.” [The Holy


Good Use of Power by Alexander



Another example of the good use of power is found in the story of Alexander or Zul-qarnain. In this story, Alexander runs into a people who hardly understand but are

:apparently rich and have an enemy. Consider the following verse in this regard

الوق نوهقفی نوداکی ال اموق امهنود نم دجو نیدسلا نیب غلب اذإ یتح

Until, when he reached (a tract) between two mountains, he found, beneath them, a“[people who scarcely understood a word.” [The Holy Qur’an, al-Kahf 18:93

This refers to some people who lived in a mountainous region. They were neitherEastern nor Western. They were of a very backward civilization since the Qur’an saysthat they scarcely understood a word. Alternatively, it may be that they were mentallyretarded. This is, of course, less probable. They had ruthless enemies called thepeople of Gog and Magog. They complained to Alexander about them, and offered topay him tribute in order to build a barrier between them and the people of Gog and

:Magog. Consider the following verse in this respect

یلع اجرخ کل لعجن لهف ضرألا یف نودسفم جوجأمو جوجأی نإ نینرقلا اذ ای اولاق

p: 249

نیب يواس اذإ یتح دیدحلا ربز ینوتآ امدر مهنیب مکنیب و لعجأ هوقب ینونیعأف ریخ یبر ینکم ام لاق ادـس مهنیبو اننیب لعجت نأ ارطق هیلع غرفأ ینوتآ لاق اران هلعج اذإ یتح اوخفنا لاق نیفدصلا

They said: "O Zul-qarnain! The Gog and Magog (People) do great mischief on earth:“shall we then render thee tribute in order that thou mightest erect a barrier betweenthem and us?” He said: "(The power) in which my Lord has established me is better(than tribute): Help me therefore with strength (and labor): I will erect a strong barrierbetween you and them. Bring me blocks of iron." At length, when he had filled up thespace between the two steep mountain-sides, he said, "Blow (with your bellows)."Then, when he had made it (red) as fire, he said: "Bring me, that I may pour over it,

[molten lead."” [The Holy Qur’an, al-Kahf 18:94-96

It seems that the pathway through which the people of Gog and Magog attackedthem was a space between two steep mountainsides. Alexander filled up that space



with blocks of iron, had it heated up and then poured molten lead over it to totallyblock off the passage.(1) Then instead of being haughty for what he had done, hepolitely stated that his power was that of his Lord’s Mercy on him. The people thanked

:him. This is one of the characteristics of a strong leader. Imam Ali said

.رجافلا مامإلاب کلهت هرجافلا هیعرلا نإو الأ .لداعلا مامإلاب وجنت هحلاصلا هیعرلا نإف

The“

p: 250

.Tafsir-i-Namunah, v.12, p.534 - 1

saving of good people depends on their just leader. The destruction of bad people is(due to their bad leader.”(1

Recognize Good Leaders and Obey Them

:Imam Sadiq narrated that Imam Husayn told his companions

.هاوس ام هدابع نع اونغتسا هودبع اذإف هودبع ، هوفرع اذإف هوفرعیل ، الإ دابعلا قلخ ام هرکذ لج هللا نإ سانلا ! اهیأ

O people! God created the people only in order that they get to recognize Him. When“they recognize Him, they worship Him, and when they worship Him they have no need

.” of worshipping other than Him

A man said: “O’ May my parents be your ransom! How do we get to recognize God?”:Imam Husayn said

.هتعاط مهیلع بجی يذلا مهمامإ نامز لک لهأ هفرعم

For each era the people should recognize their own leader whose obedience is“.” obligatory for them

Thus, we see that the Imam considers getting to know the just leader is the proper.way to recognize God



Egyptians Were Saved by a Just Leader

We read in the Holy Qur’an that when Joseph was released from jail, and his talentsbecame apparent to the ruler of Egypt, he was offered a high position in thegovernment. Joseph who was an honest man and knew economics well thought thathe could save the people of Egypt. He asked to be appointed as the treasurer.


میلع ظیفح ینإ ضرألا نئآزخ یلع ینلعجا لاق

Joseph) said: "Set me over the store-houses of the land: I will indeed guard them, as “)[one that knows (their importance)."[The Holy Qur’an, Yusuf 12:55

Joseph ran the affairs of the country and safely led

p: 251

.Al-Hayat, v.2, p.385 - 1

the Egyptian people through the years of famine in such a successful way that the.Qur’an considers him one of the best human leaders

A Just Ruler Deserves to be Respected

There are many traditions that stress the necessity of respecting a just ruler. We shall:mention a few of them here. The Prophet of God said

.الودع اوناک اذإ ضرألا یف هلظو هللا زع مهنإف مهولجبو نیطالسلا اورقو

Respect and revere the rulers since they are the Glory of God and His shadow on“(earth if they are just.”(1

It has been narrated that Umar asked the Prophet of God : “Please inform me of a:ruler to whom everyone bows in respect.” The Prophet said

.ربصلا مکیلعو رصإلا هیلعف ءاسأ اذإو رکشلا ، مکیلعو رجألا هلف نسحأ اذإف ضرألا یف هللا لظ وه ) (



He is God’s shadow on the earth. Whenever he does some good act, there will be a“reward for him and you must be grateful to him. Whenever he does an evil act, he is

(held responsible for it and you must be patient and persevering.”(2

We see that in this tradition the Prophet of God has stressed that we should begrateful to just rulers. It has been narrated that Imam Kazim advised his followers as

:follows

یف مکحالـص نإف هحالـصإ ، هللا اولأساف ارئاج ناک نإو هءاقبإ ، هللا اولأساف الداع ناک نإف مکناطلـس هعاط كرتب مکباقر اولذـت ال .مکسفنأل نوهرکت ام هل اوهرکأو مکسفنأل نوبحت ام هل اوبحأف میحرلا دلاولا هلزنمب لداعلا ناطلسلا نإو مکناطلس ، حالص

Do not debase yourselves through disobedience to your rulers. If they are just rulers,“ask

p: 252

.Sharh-i-Risalat al-Huquq, Ghopanchi, v.1, p.328 - 1.Ibid - 2

God for their prosperity and lasting rule. If they are oppressive rulers, ask God toguide them. Your righteousness depends on his righteousness. A just ruler is like akind father. Like for him what you like for yourselves, and dislike for him what you

(dislike for yourselves.”(1

We see that the Imam depicts a just ruler as a kind father. He can direct the societytowards progress, development and perfection, just as a kind father raises a good

:child. The Noble Prophet said

.لداعلا ناطلسلاو رطملاو ءاملعلا هثالثب : ضرألا نیزو .بکاوکلاو رمقلاو سمشلا هثالثب : ءامسلا هللا نیز

God has adorned the heavens with three things: the sun, the moon and the stars. He“(has also adorned the earth with three things: scholars, rain and just rulers.”(2

A Just Pagan Ruler or a Muslim Oppresive Ruler

When Hulegu Khan conquered Baghdad in 1258 A.D. he had his agents ask the wise



ones in Baghdad whether a just pagan ruler is better or a Muslim oppressive ruler.When the scientists gathered in the Mustansiriyah School and read the question theyrefused to answer. Razi ad-din Ali ibn Tavoos who was highly respected by the sagesin Baghdad was also present there. When he saw that they refused to answer thequestion, he started to write the answer as follows: “A just pagan ruler is better thanan oppressive Muslim ruler. This is supported by a tradition from the Prophet of God ,

:which says

.نامیإلا عم روجلاب یقبی الو رفکلا ، عم لدعلاب کلملا یقبی

Rule lasts if accompanied by justice, even if it is a pagan’s

p: 253

.Ibid - 1.Ibid. p.383 - 2

(rule. However, it will not last by oppression even if it is a Muslim’s rule.”(1

Being Informed about Governmental Affairs

Another important characteristic of a good ruler is being informed aboutgovernmental affairs. We saw in the story of Talut a manifestation of this principle. Hewas strong and well-informed as to how to run the affairs. A ruler’s knowledge of theaffairs of the government is like a lantern that lights up his way out of darkness. Somewise men have said that if a ruler lacks knowledge, he is like an elephant that runsover and destroys everything when it attacks, since it neither has knowledge nor

.intellect that are the means which hinder oppression

Fear and Piety

Another good characteristic of a just ruler is piety and being God-fearing. Thesecharacteristics are a source of good blessings. When a ruler has piety, his people livein security. It is narrated that once Imam Ali called his slave. He did not respond. Hecalled him several times again, but the slave did not respond. Then someone entered



the room and told Imam Ali that the slave was standing behind the door, but did not.respond

Then the slave entered the room and Imam Ali asked him if he had heard being called.The slave replied positively. Then the Imam asked why he had not responded. Theslave said: “I did not respond because I feel secure that I will not be punished by you.”

Then Imam Ali said: “I thank God for establishing me as one whose creatures are

p: 254

.Sharh-i-Risalat al-Huquq, Ghopanchi, p.385 - 1

.” secure from

Forgiving and Overlooking

Other good characteristics of a ruler are forgiving and overlooking people’s minor:faults as we read in the following verse

مکل هللا رفغی نأ نوبحت الأ اوحفصیلو اوفعیلو

Let them forgive and overlook, do you not wish that God should forgive you?” [The“[Holy Qur’an, al-Nur 24:22

:Imam Ali said

.هیلع کتردقل ارکش هنع وفعلا لعجاف كودع یلع تردق اذإ

Forgive your enemy once you have overcome him, so as to be grateful about the“(blessing of the victory which you have been granted.”(1

:In Imam Ali’s letter to Malik al-Ashtar, we read

.هبوقعب نحجبت الو وفع یلع نمدنت ال

(Never be sorry about forgiving, and never be pleased with punishing.”(2“



:In the same letter, Imam Ali wrote

کیلع رمألا یلاوو مهقوف ، کنإـف هحفـصو ، هوفع نم هللا کـیطعی نأ یـضرتو بحت يذلا لـثم کحفـصو كوفع نم مهطعأـف كالو نم قوف هللاو کقوف ،

Forgive the people as you wish God to grant you His forgiveness. Your rank is above “them, and the rank of the possessor of the rule is above yours, and God’s rank is

(above the rank of the one who has granted you your authority.”(3

Fulfilling His Engagements

Another important characteristic of a ruler is that he should fulfill his engagements. In:this regard, God says

.الوؤسم ناک دهعلا نإ دهعلاب اوفوأو

And fulfill (every) engagement, for (every) engagement will be enquired into (on the“[Day of Reckoning).” [The Holy Qur’an, Bani Isra’il 17:34

Being Informed about the Country’s Affairs

Another good characteristic for a ruler is being well-informed about the affairs of thepeople and the country. He should know the problems and the insufficiencies that the

people are dealing

p: 255

.Nahjul Balaghah, Fayz al-Islam, Wise saying no.10 - 1.Ibid. Letter no. 53 - 2

.Ibid - 3

with. He should do his best to pave the way for the elimination of these difficulties andset his nation on the path to progress and development. Imam Ali wrote the following

:to Malik al-Ashtar in this regard

، رومـألاب ملع هلقو قـیضل� ، نم هبعـش هیعرل� نع هـالول� باـجتح� نإـف کـتیعر ، نع کـباجتح� نلوـطت ـالف اذـ�ه دـعب اـمأو



حیبقل� و نسحیو نسحل� ، حبقیو ریغصل� ، مظعیو ریبکل� ، مهدـنع رغـصیف هنود اوبجتح� ام ملع مهنع عطقی مهنم باجتحال�و .لطابلاب قحلا باشی

Do not prolong your seclusion from your subjects, for the rulers’ seclusion from their“subjects is a kind of limitation and (results in) a lack of knowledge about (their) affairs.Seclusion from them deprives them (the rulers) of the knowledge of what is concealedfrom them so that what is great becomes small for them and the small becomesgreat, the good is seen to be ugly and the ugly to be good, and the truth is mixed with

.” falsehood

Oppressive Rulers

As we said God has set two kinds of leaders: just ones and oppressive ones. The:Qur’an says

نورصنی ال همایقلا مویو رانلا یلإ نوعدی همئأ مهانلعجو

And we made them (but) leaders inviting to the Fire; and on the Day of Judgment no“[help shall they find.” [The Holy Qur’an, al-Qasas 28:41

Oppressive rulers invite the people who follow them to the Fire of Hell. Now you maywonder how God could set some oppressive rulers while He has sent Prophets to

invite man to do good and to lead man to prosperity. The answer is that

p: 256

having an oppressive ruler is a direct consequence of a nation’s acts. Naturally, thefact that is usually expressed as “for every action there is a reaction” is just a divinelaw. They have set out on a path that leads them to the rule of corrupt people. That iswhy they are the masters of the residents of Hell, as they were leaders of the corruptpeople in this world. Thus they are cursed by God in this world, and in the next to

:come as God says

نیحوبقملا نم مه همایقلا مویو هنعل ایندلا هذه یف مهانعبتأو

In this world We made a curse to follow them and on the Day of Judgment they will“



[be among the loathed (and despised).” [The Holy Qur’an, al-Qasas 28:42

God’s curse is depriving them of His Mercy. The curse of the angels and the believerswill also be always upon them. Divine leaders invite the people to do good deeds, butcorrupt rulers invite the people to corruption and the Fire. There is a tradition fromImam Sadiq in this regard. It says that divine leaders give priority to God’s orders over

.those of the people and their own will

They consider God’s decrees to be the best ones. However, the second group givepriority to their own orders over those of God and consider their decrees to be aboveHis.(1) As each leader has some followers in this world, each leader in the Hereafter

also has some followers. Bashar ibn Ghalib quoted on the

p: 257

.Tafsir-i-Namunah, v.16, p.93; quoted from Tafsir Safi - 1

authority of Imam Husayn when asked about the interpretation of the following:verse

مهمامإب سانأ لک وعدن موی

One day We shall call together all human beings with their (respective) Imams.” [The“[Holy Qur’an, Bani Israil 17:71

:Imam Husayn said

یف قیرف لجو : زع هلوق وهو .رانلا یف ءالؤهو هنجلا یف ءالؤه هیلإ : هوباجأف هلالـض یلإ اعد مامإو هیلإ هوباجأف يده یلإ اعد مامإ .ریعسلا یف قیرفو هنجلا

A leader invites to guidance and some people follow him. Another leader invites to“corruption and some people accept his invitation. The first group will go to Heavenwhile the second group goes to Hell. This is what is meant by the Almighty God’swords: ‘… (when) some will be in the Garden, and some in the Blazing Fire’ [Shura

(42:7].”(1



:Imam Sadiq said

.داسفلاو روجلاو ملظلا راهظإو هلک لطابلا ءایحإو قحلا سورد رئاجلا یلاولا هیالو یف نإ

Truth is erased, falsehood is revived, and injustice, oppression and corruption “(become manifest during the rule of an oppressive ruler.” (2

:The Noble Prophet of Islam said

.ءوسلا هالو نیدلا اذه هفآو هدسفی هفآ ءیش لکل

For everything there is a blight that corrupts it. The blight of this religion is evil“(rulers.”(3

:Imam Baqir said

.هقوسف نلعملا قسافلاو رئاجلا مامإلاو عدتبم يوه بحاص همرح : مهل سیل هثالث

There are three groups of people who are not entitled to respect: those who have a“lust for innovations (in religion), those who are oppressive leaders, and corrupt people

(who manifest their corrupt deeds.”(4

From the above discussion, we can clearly see the role of oppressive rulers indestroying the truth

p: 258

.Nur al-Thaqalayn, v.3, p.192 - 1.Al-Hayat, v.2, p.405 - 2

.Nahjul Fasahat, tradition no.2255 - 3.Al-Hayat, v.2, p.391 - 4

.and making falsehood and corruption prevail in the society

An Oppressive Rule: From Light into Darkness

:God says in the Holy Qur’an



تاملظلا یلإ رونلا نم مهنوجرخی توغاطلا مهؤآیلوأ اورفک نیذلاو

Of those who reject faith the patrons are the evil ones: from light they will lead them “..[forth into the depths of darkness...” [The Holy Qur’an, al-Baqarah 2:257

:Imam Sadiq said

نید ال تلق : روفعی ) یبأ نبا لاق ) .هللا نم لدـع مامإ هیالوب ناد نم یلع بتع الو هللا نم سیل رئاج مامإ هیـالوب ناد نمل نید ـال نیذلا یلو هللا هللا : لوقل عمست امأ .ءالؤه یلع بتع الو کئلوأل نید ال ال معن ! مالـسلا : هیلع لاقف ءالؤه ؟ یلع بتع الو کئلوأل

.رونلا یلا تاملظلا نم مهجرخی اونمأ

Whoever accepts the leadership and rule of an oppressive ruler not appointed by“God has no religion, and whoever accepts the leadership of a just leader appointed byGod has no blame (on him).” Ibn Abi Ya’foor asked: “No religion for those and no blameon these?” The Imam said: “Yes. No religion for those and no blame on these! Did younot hear God’s statement: ‘God is the Protector of those who have faith: from the

[. depths of darkness He will lead them forth into light…’”[al-Baqarah, 2:257

Treacherous Ruler as Viewed by Imam Ali

The following is a part of a letter that Imam Ali wrote to Masqalah b. Hubayrah al-Shaybani, who was his representative in a city in the province of Fars(1) called

:Ardeshir Khorrah

مهلویخو مهحامر هتزاح يذـلا نیملـسملا ءیف مسقت کنإ کـماما : تیـصع کـهالا و تطخـسأ دـقف هتلعف نا رمأ کـنع ینغلب نم کماتعا نم یف مهؤامد هیلع تقیرأو

p: 259

.In Iran - 1

قحب نهتـست الف انازیم ، يدنع نفختلو اناوه یلع کب ندـجتل اقح کلذ ناک نئل همـسنلا ءربو هبحلا قلف يذلاوف .کموق بارعأ .الامعأ نیرسخألا نم نوکتف کنید قحمب كایند حلصت الو کبر

I have heard things about you that, if true, imply that you have raised your Lord’s“wrath, and you have disobeyed your leader. I have been notified that you are dividing



the properties of Muslims that they have earned with their spears and horses, and forwhich they have shed their blood, between your Arab relatives who have come to you.I swear by Him Who split the seed and created man, that if this is true then you willfind yourself debased in my sight and you will be lowered in my estimation. Thereforedo not make light of your Lord’s right, and do not build your world by destroying your

(religion lest you be of those who are ‘..the greatest losers in their works’” (18:103).”(1

:Then he continues

فلأ هئامسمخ نیملسملا قح نم كدنعو مامإلا ، شغ رـصملا لهأ یلع شغلا مظعأو همألا هنایخ هنایخلا مظعأ نم نإف دعب ، امأ .یلوسر کیتأی نیح انیلإ اهب ثعباف مهرد

Moreover, indeed the greatest form of treachery is that done to a nation, and the“greatest form of deceit against the people of the city is the deceit of the leader. Youhave five hundred thousand Dirhams of dues belonging to the Muslims, so send it to

(us when my representative comes to you.” (2

We see how Masqalah who had started to forcefully take away

p: 260

.Nahjul Balaghah, Fayz al-Islam, Letter no. 43 - 1.Bihar al-Anwar, v.33, p.416 - 2

the people’s property is blamed by Imam Ali and his treachery is considered to be the . worst possible type by the Imam

Abu-Dharr’s Request was Turned Down

It has been quoted on the authority of Abu-Dharr: “I told the Prophet of God : Will you:not appoint me to a government position?” The Prophet replied

.اهیف هیلع يذلا يدأو اهقحب ذخأ نم الإ همادنو يزخ همایقلا موی اهنإو هنامأ ، اهنإو فیعض کنإ رذ ! ابأ ای

O Abu-Dharr! You are weak and the rule of a government is a trust. On the Day of “Judgment it will be a (cause of) disgrace and remorse except for those who rightfully



(obtain it, and fulfil what is incumbent on them in it.”(1

Thus, we see that although Abu-Dharr was one of the special companions of theProphet , he was denied a government position, and told that he was not able to run

.the affairs of the government

Right n. 16: The Right of the Trainer through Knowledge

point

ملعلاب کسئاس قح

کب ینغ امیف ال کسفن یلع هل هنوعملاو هیلع لابقإلاو هیلإ عامتسالا نسحو هسلجمل ریقوتلاو هل میظعتلاف ملعلاب کسئاس قح امأو ملعت نأو تاوهشلا ، صقنو تاذللا كرتب كرصب هل یلجتو کبلق هل یکزتو کمهف هرـضحتو کلقع هل غرفت نأب ملعلا نم هنع

اهب مایقلاو هتلاسر هیدأت یف هنخت الو مهیلإ ، هنع هیدأتلا نسح کمزلف لهجلا لهأ نم کیقل نم یلإ هلوسر کیلإ یقلأ امیف کنأ .هللااب الإ هوق الو لوح الو .اهتدلقت اذإ هنع

And the right of the one who trains you through knowledge is venerating him, andrespecting his meetings, and listening well to him, and being responsive to

p: 261


him,(1) and helping him for yourself in the knowledge that you need by freeing yourmind for him, and presenting your understanding to him, and purifying your heart forhim, and fixing your eyes on him by means of abandoning leisures and diminishing

.lust

And you should know that regarding what he teaches you, you are considered as hismessenger to teach when you meet the ignorant ones. Therefore, it is binding uponyou to render on his behalf properly, and not cheat in the fulfillment of his mission,

.and strive to deliver what you undertake. And there is no power but in God

We can therefore summarize the following rights of teachers as expressed by Imam : Sajjad



Respecting our teacher - 1

Seeking our teacher’s help in acquiring knowledge - 2

Getting whole-heartedly prepared to attend our teacher’s lectures - 3

Not raising our voice over our teacher’s voice - 4

Not responding to questions that others ask him before he does - 5

Not talking with others while we are in the presence of our teacher - 6

Not gossiping about anyone - 7

Defending our teacher if someone speaks bad of him - 8

Covering up the faults of our teacher - 9

Advertising our teacher’s nobility - 10

Not associating with our teacher’s enemies - 11

Not acting as an enemy towards his friends - 12

The Importance of Knowledge

Before discussing the rights of teachers, we must consider the high value ofknowledge from the viewpoint of Islam and the Holy Qur’an. The value of knowledge

is clear to all. Everyone values

p: 262

In the other version it is followed by:”You should not raise your voice toward him. - 1You should never answer anyone who asks him about something, in order that hemay be the one who answers. You should not speak to anyone in his session norspeak ill of anyone with him. If anyone ever speaks ill of him in your presence, you should defend him. You should conceal his faults and make manifest his virtues. You



should not sit with him in enmity or show hostility toward him in friendship. If you doall of this, God’s angels will give witness for you that you went straight to him and

.” learned his knowledge for God’s sake, not for the sake of the people

knowledge, and is naturally humble to those who possess it. The Prophet of God whowas the seal of the Prophets is told to read in the very first instance of receiving divine

:revelations

قلخ يذلا کبر مساب أرقا

Read! In the name of thy Lord and Cherisher, Who created…” [The Holy Qur’an,"[al-‘Alaq 96:1

:Then the subject of teaching the use of the pen is revealed

ملعی مل ام ناسنإلا ملع ملقلاب ملع يذلا

He who taught (the use of) the Pen. Taught man that which he knew not.” [The "… [Holy Qur’an, al-‘Alaq 96:4-5

It is very important to notice that the very first instance of revelation of divineteachings is about reading, teaching, the pen, etc. This shows that it is teaching andknowledge that can elevate man from the lowest ranks to the highest positions, andfinally approach the threshold of God. The Holy Qur’an asks man’s conscience to

:judge about knowledge

بابلألا اولوأ رکذتی امنإ نوملعی ال نیذلاو نوملعی نیذلا يوتسی له لق

Say: Are those equal, those who know and those who do not know? It is those who“are endued with understanding that receive admonition.” [The Holy Qur’an, al-Zumar

[39:9

:Consider the following verses

بیطلا ثیبخلا و يوتسی لق ال



Say: Not equal are things that are bad and things that are good …” [The Holy Qur’an,“[al-Maida 5:100

ریصبلاو یمعألا يوتسی امو

رورحلا لظلا و ال رونلا و ال الو تاملظلا الو

The blind and the seeing are not alike, nor are the depths of Darkness and the Light.“Nor are the (chilly) shade and

p: 263

[the (genial) heat of the sun.” [The Holy Qur’an, al-Fatir 35:19-20

The phrases “things that are good”, “the seeing”, “the light”, “the heat of the sun” allrepresent the results of having knowledge, while “things that are bad”, “the blind”,

.“depths of Darkness” and “the chilly shade” all represent the results of ignorance


باتکلا ملع هدنع نمو مکنیبو ینیب ادیهش هللاب یفک لق

Say: Enough for a witness between me and you is God, and such as have knowledge[of the book.” [The Holy Qur’an, al-Ra’d 13:43

In this verse, those who have knowledge have been described to be as a witness to.Prophethood along with God, and their high rank near God is clarified

:To stress the importance of acquiring knowledge, the Qur’an says

تاجرد ملعلا اوتوأ نیذلاو مکنم اونمآ نیذلا هللا عفری

God will raise up to (suitable) ranks (and degrees), those of you who believe and “… [who have been granted (mystic) knowledge …”[The Holy Qur’an, al-Mujadila 58:11

Now that we have briefly expressed the value of knowledge, we will attend to the.worth of the teacher



The Importance of the Rank of a Teacher


هل یلاعت هللا عفرو هلوبقم هروربم هرمعو هجح نیعبـس نم لضفأو تیبلا لوح افاوط نیعبـس نم یلاعت هللا یلإ بحأ ءاـملعلا هراـیز .هل تبجو هنجلا نأ هکئالملا هل تدهشو همحرلا هیلع هللا لزنأو هجرد نیعبس

Visiting the knowledgeable people is more loved by God than seventy“circumambulations of His Holy House, and more excellent than performing seventyHajj and ‘Umrah (obligatory or recommended) pilgrimages that are approved and

accepted. God will raise the

p: 264

status of the one who visits knowledgeable people seventy degrees, and send downmercy upon him and the angels will bear witness that Heaven is guaranteed for

(him.”(1

The Noble Prophet encouraged the people to attend the meetings held by the:knowledgeable people

دنع هعاس سولجلا .هعکر و فلأ هلیل لک یف یلـصی هلیل فلأ مایق نم هللا یلإ بحأ ملعلا هرکاذـم دـنع هعاس سولجلا رذ ! ابأ اـی .هلک نآرقلا هءارقو هوزغ فلأ نم هللا یلإ بحأ ملعلا هرکاذم

O Abu-Dharr! Attending a scholarly discussion for an hour is more loved by God the“Almighty than a thousand nights of standing in prayer, performing a thousand units ofprayer each night. Attending a scholarly discussion for an hour is more loved by God

(than attending a thousand battles and reciting the whole Qur’an.”(2

:The Prophet said

.یلابأ الو هعم هنجلا کننکسأل یلالجو یتزعو یبیبح ، یلإ تسلج لجو : زع هبر هادان الإ ملاعلا دنع هعاس دعقی نمؤم نم ام

No believer sits with a scholar for an hour but that his Lord, the Exalted, the High,“calls out to him: You sat with My beloved. I swear by My Majesty and Honor that I will

(make Heaven your abode. There are no obstacles for this.”(3



We can see that the Prophet has stated that one who is busy teaching is loved by Godand is considered God’s friend. Both him and the students attending his lectures aregiven a promise to enter Heaven. We should add that this reward is only meant for

the teacher and the student

p: 265

.Al-Hayat, v.2, p.272, quoted from ‘Uddat’ul Da’i, p.66 - 1.Ibid. quoted from Bihar al-Anwar, v.1, p.203 - 2

.Ibid - 3

.who have pure intentions and work for God’s sake

The Role of the Teacher

:Imam Jawad said

.سیلبإ دبع دقف سیلبإ ناسل نع قطنی قطانلا ناک نإو هللا ، دبع دقف هللا نع قطانلا ناک نإف هدبع ؛ دقف قطان یلإ یغصأ نم

Whoever listens to a speaker has worshipped him. If the speaker is from God, (and is“teaching divine things,) then the listener has worshipped God. But if the speakerspeaks through the tongue of Satan (and is saying evil things,) then he has

(worshipped Satan.”(1

In this tradition, the role of speaking, and its possible influences is stressed to theextreme points of being divine or Satanic. If the listener considers the words of the

.teacher to be valuable, it can be very effective on him

Imam Ali’s Advice to Malik

In the following addressed to Malik al-Ashtar, Imam Ali recommends associating with:people of knowledge

.کلبق سانلا هب ماقتسا ام هماقإو كدالب رمأ هیلع حلص ام تیبثت یف ءامکحلا هشقانمو ءاملعلا هسرادم رثکأ

O Malik! Study often with the scholars and have frequent discussions with the wise in“



consolidating what is suitable for the prosperity of your land, and in establishing that(by which the people before you were in a sound state.”(2

The Teacher’s Role

Umar ibn Abdul Aziz was a child from the Umayyad clan. He used to repeat a slogandevised by Muàwiyah against Imam Ali when he played with other children. One daywhen his teacher was passing by, he heard him. Later in class when the teacher was

.teaching, he gave Umar a mean look. Umar asked the teacher for the reason

:The teacher said

p: 266

.Tuhaf al-‘Uqul, p.336 - 1.Nahjul Balaghah, letter no.53 - 2

O’ my son! Today I heard you curse Imam Ali . Since when have you become sure “that Ali deserves to be cursed?” Then Umar promised his teacher to quit doing that.This advice of the teacher was so effective that when Umar ibn Abdul Aziz becamethe Caliph, he banned this practice, and instead ordered the following verse to be

(recited:(1

ناسحإلاو لدعلاب رمأی هللا نإ

[God commands justice, the doing of good…” [The Holy Qur’an, al-Naĥl 16:90“

The son of Yazeed was called Muàwiyah. When he became the ruler, he ruled foronly a few days. Then he invited the people, climbed up the pulpit and resigned fromhis Caliphate. His mother and Marwan opposed his decision, but it was of no use. Then

.they tried to find out the reason behind his resignation

They found out that Umar al-Maqsoos who was his teacher had been very influentialin changing the course of life of Muàwiyah and his viewpoints. Then they went to himand interrogated him as to why he had established the love for Imam Ali in the heart



of Mu`awiyah. Then they dug a ditch and buried the teacher alive.(2) This is how a.teacher can influence someone and change his life

Which Teacher Should We Choose

:In the following verses, God has clarified this for us

اقش ضرألا انققش مث ابص ءآملا انببص انأ هماعط یلإ ناسنإلا رظنیلف

ابح اهیف انتبنأف

Then let man look at his food (and how We provide it): For that We pour forth water “in abundance, and We spilt the earth in

p: 267

.Al-Kamil, Ibn Athir, v.5, p.42 - 1.Hayat al-Hayawan, v.1, p.88 - 2

[fragments, And produce therein corn.” [The Holy Qur’an, ‘Abasa 80:24-27

These verses apparently refer to our food since they discuss rain, the earth and theproduction of food. However, the Immaculate Imams have interpreted them to referto our spiritual food. The late Fayz Kashani reported in his Tafsir-i-Safi: “Imam Baqirwas asked about the meaning of “then let man look at his food”. The Imam replied:

(“By ‘his Food,’ it is meant knowledge. One must be careful where he gets it from.”(1

Fayz Kashani then goes on to say: “There are two types of food - food for the bodyand food for the mind. This is because we are composed of the body and the spirit.Man should think about how food is produced. It rains, the earth gets soft, andseedlings emerge. Man should also think about his food for the mind. He shouldponder over how knowledge is revealed in the lands of the Prophets to the hearts ofthe Prophets, and how the minds of those who are ready to become educated receive

.this descended revelation and blossom

Therefore, we should try to obtain our knowledge through divine lines such as the



Prophet and the Immaculate Imams . Spoiled or poisoned food is harmful to the body.At times digesting such food might take us to the border of death. Likewise, what wehear and see affects our nervous system, our mind and our spirit. We might be misled,

and lose our chances of Prosperity. It might result

p: 268

.Tafsir Safi, v.2, p.789 - 1

in both our life and our Hereafter to be ruined. We have already discussed the rights.of hearing and sight before in detail

The Rights of the Teacher as Viewed by Imam Baqir

:Imam Baqir said

عطقت الو لوقلا ، نسح ملعتت امک عامتـسإلا نسح ملعتو .لوقت نأ یلع کـنم صرحأ عمـست نأ یلع نکف ملاـع یلإ تسلج اذإ .هثیدح هیلع

When you sit with a scholar, be more eager to hear him than to talk yourself. Learn“how to listen well just as you learn how to speak well, and do not interrupt his

(speech.”(1

In general, it is rude to interrupt someone who is talking. It is even ruder to interruptyour teacher. A polite student should wait for his teacher to finish talking, and then

.ask his question

The Rights of the Teacher as Viewed by Imam Ali

: Imam Sadiq quoted on the authority of Imam Ali

مهنود هیحتلاب هصخو اعیمج مهیلع ملـسف موق هدـنعو هیلع تلخد اذإو هبوثب ذـخأت الو لاؤسلا هیلع رثکت ـال نأ ملاـعلا قح نم نإ الو هلوقل افالخ نالف ) لاقو نالف لاق ) لوق نم رثکت ـالو كدـیب رـشت ـالو کـنیعب زمغت ـالو هفلخ سلجت ـالو هیدـی نیب سلجاو

.ءیش اهنم کیلع طقسی یتح اهرظتننت هلخنلا لثم ملاعلا لثم امنإف هتبحص ، لوطب رجضت

:The rights of a scholar include the following"



,You should not ask him too many questions - 1

.You should not take hold of his cloak - 2

When you go to see him and there are some people with him, greet them all and - 3.give him especial greetings

.Sit in front of him, and do not sit behind him - 4

Do not wink, or point with - 5

p: 269

.Al-Hayat, v.2, p.273, v.1, p.222 - 1

.your fingers

.Do not keep saying ‘So and so said’, in opposition to what he has said - 6

Do not get upset if you have to wait a while to talk with him, since his case is similar - 7to the case of a palm tree, that is, you have to wait for a while before you can get

(some dates.”(1

Next, we will describe the case of a teacher and a student both of whom wereProphets. We will see how they respected their teacher and how they taught ways to

.teach, question and how to learn to everyone

Respect for the Teacher in the Qur’an

In Chapter al-Kahf of the Holy Qur’an, we read the story of the mission of Moses to goafter a teacher and learn what he does not know from him. The Qur’an does notname Khidhr, but calls the teacher “one of Our servants”. However, thisknowledgeable wise man has been called Khidhr in many traditions.(2) Even thoughthe Prophet Moses was one to whom God spoke directly as evidenced by the

:following verse

امیلکت یسوم هللا ملکو



[And to Moses God spoke direct … [The Holy Qur’an, al-Nisaa 4:164“

And he was a Prophet and had a Book of Commandments. Moses was ordered to goto a teacher. He was accompanied by a brave young man from amongst the Israelitescalled “Yusha’ ibn Noon” (Joshua) to seek and finally find the teacher as we read in the

:following verse

املع اندل نم هانملعو اندنع نم همحر هانیتآ اندابع نم ادبع ادجوف

So they found one“

p: 270

.Mishkat al-Anwar Fi Ghurar al-Akhbar, tradition no.687 - 1Khidr means ‘green’. His knowledge is fresh and green, and drawn out of the living - 2sources of life for it is drawn from God’s own Presence. See Yusuf Ali’s Translation of

.the Holy Qur’an, n.2411, p.748

of Our servants, on whom We have bestowed mercy from Ourselves, and whom We[have taught knowledge from Our own Presence.” [The Holy Qur’an, al-Kahf 18:65

The especial characteristics of this great teacher include his attainment of the highrank of becoming a servant of God, his prosperity in receiving divine mercy, and hisknowledge being taught to him by God. What is obvious is that this student has manyadvantages over his teacher, but he recognizes that he does not know everything,and suffers the hardships of traveling in order to benefit from the teacher’s especial

:knowledge. When he meets the teacher, he politely asks a question as we read

اربخ هب طحت مل ام �یلع ربصت فیکو اربص یعم عیطتـست نل کنإ لاق ادشر تملع امم نملعت نأ یلع کعبتأ له یـسوم هل لاق ارمأ کل یصعأ الو ارباص هللا ءاش نإ یندجتس لاق

Moses said to him: May I follow thee on the footing that thou teach me something of“the (Higher) Truth which thou hast been taught? (The other) said: Verily thou wilt notbe able to have patience with me! And how canst thou have patience about thingsabout which thy understanding is not complete? Moses said: Thou wilt find me, if God



so will, (truly) patient: nor shall I disobey thee in aught.” [The Holy Qur’an, al-Kahf[18:66-69

:We can see some recommendations that students should use

Moses introduces himself to be a follower of his teacher, and recognizes his rank to - 1be lower than that

p: 271

.of his teacher

His statement “May I follow thee, on the footing that thou teach me something of - 2the (Higher) Truth which thou hast been taught?” is a sign of absolute humbleness to

.his teacher

By saying “that thou teach me” he introduces himself to be ignorant relative to his - 3.teacher, and highly respects his noble teacher

The concepts of following, teaching and patiently learning are all introduced in - 4order to show that a student should follow his teacher. Then he can benefit and learn

.from his teacher if he is patient

By “that thou teach me something of the (Higher) Truth,” Moses shows that he is - 5only seeking knowledge, and he is not after a higher rank and position. Therefore, allstudents should benefit from these words, and expect nothing from their teachers but

.benefiting from their knowledge

From “of the (Higher) Truth which thou hast been taught,” we realize that Moses is - 6referring to divine knowledge that God has taught Khidhr. We also learn that theposition of being a teacher is a divine rank, and man has learned knowledge from

.God

Moses was seeking guidance from Khidhr. He wants to benefit from the blessing of - 7.his guidance



The Educational Remarks of the Teacher

From “Verily thou wilt not be able to have patience with me,” we realize that one - 1.cannot learn if he is impatient. One must struggle hard and strive to learn

The teacher talks this way with the student in order to get - 2

p: 272

him prepared not to rush into conclusions regarding the philosophy behind what.Khidhr does

What is Moses after for which he suffers the hardships of the trip? He is after a - 3good teacher. This teaches us that we should be very patient in order to get a goodteacher. We have also read in traditions that we should not seek knowledge from justanyone but try to seek it from divine sources, such as the Teachings of theImmaculate Imams . In what follows, Moses objects to the acts of his teacher whenhe scuttles the boat; he slays a young man, or he sets up straight a wall they find atthe verge of falling down. Moses objects to these acts, but later he is told the reason

(for doing them.(1

Ghazali’s Views on the Status of Teachers

Muhammad Ghazali has said that man has several states regarding wealth and:knowledge

.Earning it-1

.Saving it-2

.Benefiting from it-3

.Helping others with it-4

He believes that the best state for a teacher is when he is teaching and others are.benefiting from his lectures. In this state, he is giving the people insight



A Teacher is Like a Psychologist

A student should look at his teacher as a patient looks at a psychologist. Thepsychologist prescribes medications for his patient in order to help his patient gain hishealth. Likewise, a teacher invites his students to mental perfection and developmentof higher human characteristics. The teacher uses advice for healing. Thus, a student,should carefully listen to his teacher in order to be saved from illnesses such as greed

p: 273

.You can read the detailed account of this in the Holy Qur’an, al-Kahf 18:62-82 - 1

(haughtiness and excessive pride.(1

Esteem for Teacher

One of the knowledgeable people in the old days used to give a small amount ofmoney in charity on his way to class each day, and asked God to cover up the faults ofhis teacher from his eyes, and to secure the continuation of the blessing of histeacher’s knowledge for him. Another knowledgeable man never loudly flipped the

(pages of his book so as not to disturb his teacher.(2

Hamdan Isfahani narrated that he was with Sharik when Mahdi, the son of theAbbasid Caliph entered the room. He leaned on the wall and asked Sharik a questionabout one of the traditions. Sharik did not pay any attention to him. He repeated his

.question again. Again, Sharik ignored him

The son of the Caliph told him: “Are you insulting the son of the Caliph?” Sharik said:“No. However, knowledge is more glorious at the threshold of God. I do not want to bedisrespectful to it for the sake of others.” Then the son of the Caliph stepped forward

(and sat down politely. This is how we must seek knowledge.(3

That is why Imam Sajjad advises students to be humble to God. A teacher is like aspiritual father who provides sufficient food for the mind for his students. That is whystudents must respect their teacher. He uses his student’s hearing faculty as a



gateway to provide him with this food for the mind. The student must carefully listen.to his teacher

A student should realize

p: 274

.Al-Mahajjah al-Bayda, v.1, p.119 - 1.Adab-i-Ta’lim wa Tarbiyat Islam, p.333 - 2

.Ibid. p.323 - 3

that a teacher is the one who provides him with food for his mind and is similar to hisfather. He should respect his teacher as he respects his father. Therefore, he shouldnot raise his voice above that of his teacher’s. He should be very polite in front of his

.teacher

A student should strive to cover up the faults of his teacher, and stress his teacher’snobilities. They asked Alexander why he respected his teacher so much, and honoredhim more than his parents? He replied that his parents were only the source of hisworldly existence that is ephemeral, while his teacher was the source of his eternalprosperity. A society can be developed if it has capable and sympathetic teachers.Teachers have sacrificed their most valuable asset - that is their life, in order torevitalize the society and save the people from the grips of the ignorant ones and

.cultural thieves

Once when Socrates was imprisoned, his students made every effort and sacrifice tosave him. However, he did not accept. He preferred to die rather than break the law

.and harm social order

Finally, we mention the practice of Imam Husayn . Aba Abdul Rahman Solami taught.one of the children of Imam Husayn to recite the Chapter Fatiha of the Holy Qur’an

Imam Husayn gave him one thousand coins, one thousand robes and a mouthful ofpearls. Some people considered this too great a reward. However, he said: “How can



?this reward compensate for his generous grant

p: 275

(Nothing is enough to compensate for teaching the Holy Qur’an.”(1

Right n. 17: The Right of the Trainer through Ownership

point

کلملاب سئاسلا قح

کنم لجو قد امیف هتعاط کمزلت كاذ ، هکلمی ام ال کلمی اذـه نأ الإ ناطلسلاب کسئاس نم وحنف کلملاب کـسئاس قح امأو هوق الو .هب تلغاشتف هقح یلإ تعجر هتیـضق اذإف قلخلا ، قوقحو هقح نیبو کـنیب لوحیو هللا ، قح بوجو نم کـجرخت نأ ـالإ

.هللااب الإ

And the right of him who trains you through(2) ownership(3) is similar to the right ofthe possessor of authority over you. Except this one has a right which that one doesnot: being that you are bound to obey him in every matter, whether small or great,except for what would lead you to abandon incumbent rights of God, or in what wouldintervene between you, his rights and the rights of the people. And once you fulfillthem, you can commit yourself to his rights and engage in fulfilling them. And there is

.no power but in God

What we can conclude from the words of Imam Sajjad is that he considers the rightsof the master to be similar to those of the ruler. However, a master has an especialright that is incumbent upon the slave. This right is that the slave must obey hismaster. It is proper at this point to discuss the origins of slavery and its roots. Of

.course, here the question of ownership is discussed not just slavery

The History of Slavery

It is not exactly clear when in history slavery originated, and various ideas have beenexpressed regarding

p: 276



.Lu’lu wa’l Marjan, p.44, quoted from Manaqib Ibn ShahrAshub - 1In the other version it is followed by: ”property is that you should obey him and not - 2disobey him, unless obeying him would displease God, for there can be no obedience

.” to a creature when it is disobedience to God.You are his slave - 3

its roots. Montesquieu has said the following regarding the factors which contribute to:the appearance of slavery as follows

International rights made it a requirement for prisoners of war to be considered as - 1.slaves to be immune from being killed

In the Roman civil law people were allowed to sell those people who owed them - 2money but could not pay back their debts. Another option for those who could not payback their debts was to turn themselves into a slave for the one who had given them

.the loan

The laws of nature make the son of a slave to be considered a slave. This is - 3.because a child is subject to the same conditions as his father is

The right to slavery is rooted in the humiliation of one nation by another one, due - 4.to differences in their customs and habits

The main root of slavery is the simultaneous existence of the weak and the strong - 5people in the human societies accompanied by an inclination towards oppression and

.exploitation

:Then he continues with the following

Aristotle tried to prove that slavery existed, and will continue to exist naturally. Thisimplies that God has created some people to be slaves for other people. If we acceptwhat this philosopher claims and consider slavery to be a natural phenomenon, thenany attempts to free slaves would be opposed to nature and useless. The above is a

brief expression of the roots of slavery as expressed by Montesquieu



p: 277

(in Ruh ul-Qawanin.(1

Islam’s Point of View on Slavery

According to Islam and opposed to Aristotle’s views, man is born free and slavery is:not a natural phenomenon. Imam Ali said

.هیدوبعلاب هسفن یلع رقأ نم الإ رارحأ مهلک سانلا

All people are born free except for those who (wrongfully) declare themselves to be“(slaves.”(2

:He also said

.ارح کلملاب سئاسلا قح هللا کلعج دقو كریغ دبع نکت ال

(Do not be slaves for others since God has established you to be free.”(3“

These were the words of Imam Ali who was himself a hero and the most freedom-loving man. He expressed the fact that man is born free, and it is only due to someexternal factors that some people become slaves. This condition is also not apermanent condition. The author of The History of Rome expressed the viewpoints ofRomans about slaves as follows. “According to the law, a slave is not a person, but just

(a tool which can talk but has no rights.”(4

Montesquieu wrote: “In Plato’s law it was expressed that a slave does not have thenatural right to self-defense. This law stripped a slave from his natural right to self-defense if he was attacked. At the same time, he was also not given any civil rights todefend himself. Therefore, he could not even go to court and file a complaint if he wasattacked. In Spartan, the slaves could not file a complaint in court if they were hurt.These slaves were so desperate that they were considered not just one person’s

slave but slaves

p: 278



.Ruh al-Qawanin, pp.308-413 - 1.Islam and Human rights, (Persian text), p.198 - 2

.Nahjul Balaghah, letter no.31 - 3Islam and Human Rights, (Persian text), p.200, quoted from The History of Rome, - 4

.p.149

(to the society.(1

How Sick Can You Be

One of the main entertaining events for the noble Roman men was to collect the poorslaves in an arena where hungry beasts like tigers and lions were let loose to attackthem. They would then laugh their hearts out once the slaves started their cries andtheir shouting because of being torn apart by the beasts. They also used to have fun

.by making two groups of slaves fight with each other with swords

When they were wounded and bloody, these noble men would get entertained.Should anyone of the slaves refuse to participate in such terrible events, then hewould be torn into pieces by the wild soldiers that stood around the arena. Anothersource of entertainment for the nobler Romans was to force their slaves to put theirhands inside cylindrical containers filled with bees and scorpions. Then once their

(faces turned color due to being bit, their masters would get pleased and laugh.(2

In another part, the author of The History of Rome writes the following regarding theconditions of slaves in that country: “Slaves must just do the hard work just likeanimals do. They should clean the trench, pave the roads, weed out the thorns, shovelthe gardens, chop off useless plants, thresh the wheat, and clean the toilets. Ifanyone of the slaves failed to do his duties, he was seriously punished. He was either

beaten up or chained down, or tied to the wheels in a mill instead of a horse, and

p: 279

.Ruh al-Qawanin, p.426 - 1Islam and Human Rights (Persian text), p.201, quoted from The History of Social - 2



.Developments, v.1, p.39

forced to drive it to grind. Alternatively, he was used to dig mines, or imprisoned in(dark and humid basements. Animals had days off on holidays, but slaves did not.(1

The Gradual Freedom of Slaves by Islam

It is clearly recorded in history that Islam fought slavery, and gradually freed slaves.It might be asked why this was done gradually, and why Islam did not free slaves allat once. To answer this question we must realize that at the advent of Islam in theAge of Ignorance in Arabia, slavery was one of the main principles of the economy,and the continuation of trade and even the living of many depended on it. It wasneither possible nor practical for the Prophet Muhammad who founded Islam to

.suddenly abolish slavery

The economic order of the society would have been seriously affected. In addition,owners were not willing to free their slaves. There were many lazy people whoearned their living by means of using the slaves. In order to abolish slavery, Islam firstclarified the rewards for hard work, and the wickedness of laziness. Once workingwas considered a form of worship, and everybody was said to have the right tobenefit from the results of his own work, then it was understood that being lazy is not

.good and everyone should benefit from his own work

Another possibility that existed if Islam freed the slaves all at once, was that theymight have rebelled and caused a bloody revolution since they had been oppressed

.for a long time

p: 280

.Ibid. p.210, quoted from The History of Rome, p.150 - 1

This would have breached social security. There are similar cases cited in history.Montesquieu has stated the following regarding the possible harms of a collective andsimultaneous freeing of a group of slaves: “It is not wise to establish a law to free a

.” large number of slaves as this would cause social disorder



He cited the following cases as evidence to support his statement: “As an example ofthis danger, we can consider Velicini where the large number of freed slaves got theright to vote and achieved the majority. Then they established a law according towhich whenever one of the previous free men married a woman, one of the freedslaves should sleep with the bride on the first night of the wedding and submit her to

(the groom the next night.(1

Consider what Gustav Lubon stated as the third reason. “Slaves lived under especialconditions for a very long time. Because of this, they had a different style of living thanthe free people. Therefore, they were raised lacking any experience or aptitude.Thus, we can state that they would not have been able to set up an independent lifeon their own due to their lack of experience and talent, if they were all simultaneouslyfreed by Islam. They would have had conditions similar to those slaves who were

(freed in America, and their lives would have been totally ruined.(2

We might present the above as reasons for Islam not simultaneously freeing slaves.Rather the means for their

p: 281

.Ruh al-Qawanin, p.428 - 1.The History of Islamic and Arab Civilization, (Persian text), p.467 - 2

freedom were established gradually. Now let us consider the means provided byIslam to allow for their freedom. We will first consider the legal aspects expressed in

.Islamic jurisprudence and then consider the moral aspects

Ways to Free Slaves: Jurisprudential Aspects

point

:Islamic jurisprudence established the following ways to free the slaves

Contract ( 1

A contract could be drawn according to which the slave would be freed after he paid a



certain amount of money to his master. Should he fail to do so, it was incumbent upon.the religious leader to pay to free him

Will ( 2

.A master could will that his slave be freed after his own demise

Ownership of Blood Relatives ( 3

If anyone becomes the owner of his own father, mother, grandfather, grandmother,child, grandchild, sister, paternal aunt, maternal aunt, or nephew, he would instantly

.free them

Partial Freedom ( 4

.If anyone frees a slave partially, the slave will be totally freed

Giving Birth to a Master’s Child ( 5

If a slave woman gets pregnant by her master and delivers his child, then she will be.freed

Accepting Islam before the Master ( 6

.If a slave accepts Islam before his master does, he would be freed

Physical Harm ( 7

If a master chops off his slaves ear or nose or any other organs, then the slave will be.freed

Physical Ailment ( 8

If any slave gets blind, suffers from leprosy, or crippled then he will be freed, and his.sustenance will be provided by the state

Death of a Master without any Inheritors ( 9

If a rich master who has no one to inherit his wealth should die, then the slave would



be purchased using the property left behind and thereby freed. The freed slave will.inherit the rest of the master’s wealth left behind

A Believing Slave Serves his Master for Seven Years ( 10

There is a chapter in Wasa`il al-Shī`ah

p: 282

with many traditions. What we can conclude from these traditions is that a believing.slave would be freed after seven years of serving his master

Using the Alms Tax ( 11

One of the eight allowable ways to spend the alms tax is to purchase slaves in order.to free them

As Expiation ( 12

There is expiation for various acts such as intentionally breaking one’s fast, orunintentional murder, or not adhering to one’s pledge, oath or bet, etc. One of the

(ways of such expiation is to free slaves.(1

Ways to Free Slaves: Practical and Moral Aspects

Islam has provided practical and moral means for the freedom of slaves. We couldlook at the life and the practices of the Noble Prophet of Islam and the ImmaculateImams as an example. There are recorded facts in history. The Prophet of Islamhimself freed slaves such as Zayd ibn Haritheh. Then the Muslims followed his

.example and freed slaves

In addition to freeing Zayd ibn Haritheh, the Prophet Muhammad married off thedaughter of Jahsh to him, and they lived together for a while. Then the ProphetMohammad appointed Zayd’s son called Usama ibn Zayd as the chief of the army, andruled that all the noble men both from among the immigrants and their helpers should

.obey him



Imam Ali used his own income to free one thousand slaves.(2) Georgi Zaydan wrote:“Abdullah ibn Uman freed one thousand slaves and Muhammad ibn Suleiman freed

(seventy thousand slave men and women.”(3

Moral Recommendations

By establishing divine rewards for the Hereafter, Islam encouraged Muslims to free:their slaves. The Holy Qur’an states

اناسلو نینیع هل لعجن ملأ

p: 283

Islam and Human Rights (Persian text), p.219, quoted from books on jurisprudence - 1.such as Jawahir, Shara’i, and Wasa’il al-Shi’ah

”. Safinah al-Bihar, v.2, article on “Ettagh - 2.The History of Islamic Civilization (Persian text), p.684 - 3

اذ انیکسم وأ هبرقم اذ امیتی هبغسم يذ موی یف ماعطإ وأ هبقر کف هبقعلا ام كاردأ امو هبقعلا محتقا الف نیدجنلا هانیدهو نیتفشو هبرتم

Have We not made for him a pair of eyes? And a tongue, and a pair of lips? And“shown him the two highways? But he hath made no haste on the path that is steep.And what will explain to thee the path that is steep? (It is) freeing the bondman; or thegiving of food in a day of privation to the orphan with claims of relationship, or to the

[indigent (down) in the dust.” [The Holy Qur’an, al-Balad 90:8-16

:The Prophet of Islam said

God will save from the Fire of Hell the organs of whoever frees a Muslim slave: An“.” organ for an organ

:The eighth Imam said

.” God will save from the Fire - an organ for an organ of - whoever frees a slave“



Finally we should remark that the words expressed by Imam Sajjad regarding therights of the master incumbent upon the slave are related to the period of time that

.he is still not freed. This subject is extensive, but we will suffice to this much for now

The Rights of the Subjects

هیعرلا قوقح مث

Right n. 18: The Right of Subjects through Authority

point

ناطلسلاب هیعرلا قح

مهفعـض کل هیعرلا لحم مهلحأ امنإ هنإـف مهیلع کـتوق لـضفب مهتیعرتسا اـمنإ کنأ ملعت نأـف ناـطلسلاب کـتیعر قوقح امأـف رصنتسی الو هوق الو هزعب کنم عنتمی ال اذفان ، هیلع کمکح ریصو هیعر کل هریص یتح هلذو هفعـض هکافک نم یلوأ امف مهلذو ،

الإ کنم همظاعت امیف

p: 284

هلل نوکت نأ اهب ترهق یتلا هوقلاو هزعلا هذـه لضف نم هللا كاطعأ ام تفرع اذإ كـالوأ اـمو هاـنألاو ، هطاـیحلاو همحرلاـب هللااـب ] ].هللااب الإ هوق الو .هیلع معنأ امیف هاطعأ هللا رکش نمو ارکاش ،

Then the right of your subjects through authority is that(1) you should know that youhave authority over them due to your power over them, and that they have beenmade your subjects through their weakness and humility. What do they deservewhose weakness and humility have made them your subjects, and made yourauthority over them effective? They do not disobey you by their own might and

(power.(2

They cannot find a supporter against your power except by God, by His Mercy andProtection, and patience. How proper it is for you to recognize that God has grantedyou this increased might and power with which you have subdued others. You shouldbe thankful to God. And God will increase His Graces to those who thank Him. And

.there is no power but in God



Regarding the rights of the ruler, Imam Sajjad said that the people should obey himand avoid fighting him. Here he stresses the right of the people and states that theruler should be fair to the people due to the power that he has. The Imam points outseveral important issues here. At first, the ruler should be just. Secondly, the Imamsays that the ruler should act similar to a kind father. Thirdly, since the people might

make mistakes during

p: 285

In the other version it continues: ”they have been made subjects through their - 1weakness and your strength. Hence it is incumbent on you to act with justice towardthem and to be like a compassionate father toward them. You should forgive themtheir ignorance and not hurry them to punishment and you should thank God for the

.” power over them which He has given to you.That they do not have - 2

their life, the ruler should be forgiving. At last, the Imam says that the ruler should be.thankful to God for the power that He has granted him

Justice in Leadership

People consider a person who is not wishing bad for others, does not violate theirrights, does not treat the people with prejudice, and treats everyone under his ruleequally, to be a just ruler. On the other hand, they consider a person who violatestheir rights; practices prejudice, sides with the oppressors, and oppose the weak, tobe an oppressive ruler. Thus, we can say that human justice implies respecting humanrights, and honoring everybody's rights. This is what is meant by justice based uponrights. God has invited all men to justice in the Holy Qur’an as we read in the following

:verse

لدعلاب رمأی هللا نإ

[God commands justice, the doing of good...” [The Holy Qur’an, al-Naĥl 16:90“

:The Prophet Muhammad said



.نامیإلا عم روجلاب یقبی الو رفکلا ، عم لدعلاب کلملا یقبی

(Rule can be sustained with unbelief, but it can never last with oppression.”(1“

:He also said

.هنس نیتس هدابع نم ریخ هعاس لدع

.” An hour of justice is better than sixty years of worship“

The Difference between Generosity and Justice

Imam Ali beautifully expressed the difference between generosity and justice. When:asked about this, he replied

.امهلضفأو امهفرشأ لدعلاف صاخ ضراع دوجلاف ماع سئاس لدعلاو اهتهج نم اهجرخی دوجلاو اهعضاوم رومألا عضی لدعلا

Justice puts everything in its right place, but generosity takes them out of their“places. Justice is a universal caretaker, but generosity will only benefit the one with

.whom you are generous

p: 286


(Therefore justice is nobler and and more excellent.”(1

The Prophets and Their Call to Justice

All the divinely appointed Prophets to invite the people to God have declared man'sprosperity and development subject to the development of ethics and the practice of

:justice. Let us look at the following verse in this regard

اوقتاو �يوقتلل � برقأ وه اولدعا اولدعت � الأ �یلع موق نآنش مکنمرجی الو طسقلاب � ءادهش هلل نیماوق اونوک اونمآ نیذلا اهیأ ای نولمعت امب ریبخ هللا نإ هللا �

O ye who believe! Stand out firmly for God, as witnesses to fair dealing, and let not“



the hatred of others to make you swerve to wrong and depart from justice. Be just.That is next to piety: and fear God. For God is well acquainted with all that ye do.” [The

[Holy Qur’an, al-Ma’ida 5:8

No issue in Islam is as important as the issue of justice. Justice is similar to the issue ofthe unity of God. Both issues highly affect all the major and minor principles of Islam.Likewise, none of the practical or ideological, personal or social, and moral or legalissues are separable from the subject of the unity of God. We shall not find any of the

.above issues void of the concept of justice

Therefore, it is not surprising to realize that justice has been recognized as one of themajor principles of our religion, and as one of the firm ideological foundations of theMuslims. An important issue pointed out in the above verse is that grudges, tribal

animosities, and

p: 287

.Nahjul Balaghah, Fayz al-Islam, wise saying no.429 - 1

personal quarrels can all hinder the practice of justice, and might lead to the violationof other people’s rights. Therefore, such practices that will lead to deviation from truejustice should be abandoned since justice is more important than all of them.Therefore, practice justice since it is the most fundamental basis for piety and

.abstinence

Justice in Speaking


متلق اذإو اهعـسو الإ اسفن فلکن ـال طـسقلاب نازیملاو لـیکلا اوفوأو هدـشأ غلبی یتح نسحأ یه یتلاـب ـالإ میتیلا لاـم اوبرقت ـالو نورکذت مکلعل هب مکاصو مکلذ اوفوأ هللا دهعبو یبرق اذ ناک ولو اولدعاف

And come not nigh to the orphan’s property, except to improve it, until he attains the“age of full strength; give measure and weigh with (full) justice. No burden do We placeon any soul, but that which it can bear. Whenever ye speak, speak justly, even if a



near relative is concerned, and fulfill the Covenant of God. Thus doth He command[you, that ye may remember.” [The Holy Qur’an, al-An’am 6:152

In this verse, God invites the guardians of the orphans, salespersons and those whoweigh goods that they sell to adhere to justice, and even more important than this isjustice in speaking. This verse recommends justice in speaking, justice intransactions, and justice when dealing with those members of the society who do not

.have parents

When talking about the orphan’s property, God uses the phrase “come not nigh to theorphan’s property” which means do not approach it. This concept has

p: 288

also been used regarding some other tempting sinful acts such as prostitution,fornication, and stealing the properties of orphans who have no supporters. Godadmonishes the people not to approach these deeds so as to be safe from their

.strong and hard to resist temptations

Justice in Judgment


اعیمس ناک هللا نإ هب مکظعی امعن هللا نإ لدعلاب اومکحت نأ سانلا نیب متمکح اذإو اهلهأ یلإ تانامألا اودؤت نأ مکرمأی هللا نإ اریصب

God doth command you to render back your trusts to those to whom they are due.“And when you judge between man and man that ye judge with justice. Verily howexcellent is the teaching which He giveth you! For God is He Who heareth and seeth all

[things.” [The Holy Qur’an, al-Nisaa’ 4:58

In this verse, God advises us to return what we are entrusted with to its owner. ThenGod stresses the importance of justice when we make a judgment between people.This advice to adhere to justice has been described to be an excellent teaching, andthe judge has been warned that God hears and sees everything, so he should be



.careful not to misjudge

In addition, God has established justice and doing good deeds as equal to one another:as expressed in the following verse

نورکذت مکلعل مکظعی یغبلاو رکنملاو ءاشحفلا نع یهنیو یبرقلا يذ ءاتیإو ناسحإلاو لدعلاب رمأی هللا نإ

God commands justice, the doing of good, and liberality to kith and kin, and He“forbids all shameful deeds, and injustice and rebellion. He

p: 289

[instructs you that ye may receive admonition.” [The Holy Qur’an, al-Naĥl 16:90


لیبس نع نولضی نیذلا نإ هللا لیبس نع کلضیف يوهلا عبتت الو قحلاب سانلا نیب مکحاف ضرألا یف هفیلخ كانلعج انإ دوواد ای باسحلا موی اوسن امب دیدش باذع مهل هللا

O David! We did indeed make thee a vicegerent on earth. So, judge thou between“men in truth (and justice). Nor follow thou the lusts (of thy heart), for they will misleadthee from the Path of God. For those who wonder astray from the Path of God is a[Penalty Grievous, for that they forget the Day of Account.” [The Holy Qur’an, Sad 38:26

In this verse, God first stresses vicegerency on the Earth. Next God admonishes theProphet David to adhere to justice in his judgments. At last, God admonishes againstfollowing lust that will mislead us to deviate from justice and forget the ResurrectionDay and the Reckoning that is sure to come. We presented the above verses of theHoly Qur’an as a sample here in order to express the degree of importance of justice,and to stress that a ruler must be fair with all the people in the society. Next, we will

.look at several traditions regarding the issue of justice

Abu Ali al-Ashari quoted on the authority of al-Hasan ibn Ali al-Koofi on the authorityof Ubays ibn Hisham on the authority of Abdulkarim Halabi on the authority of Abi

Abdullah : “Justice is more delicious than water is for



p: 290

a thirsty person. How extensive is justice when it is put in effect, even if it is done a(little.”(1

Hasan ibn Ali quoted on the authority of Ibn Mahbooh on the authority of Mu`awiyah : ibn Wahab on the authority of Imam Sadiq

.کسملا نم احیر بیطأو دبزلا نم نیلأو دهشلا نم یلحأ لدعلا

(Justice is sweeter than honey, softer than butter, and more fragrant than musk.”(2“

It has been narrated that Ibn Abi Ya’fur asked Imam Sadiq : “How is one’s justicerecognized among Muslims so that his witnessing for or against someone can be

:accepted?” The Imam replied

رمخلا برـش نم رانلا اهیلع هللا دعوأ یتلا رئابکلا بانتجاب فرعیو ناسللاو ، دیلاو جرفلاو نطبلا فکو فافعلاو رتسلاب هوفرعت نأ .کلذ ریغو فحزلا نم رارفلاو نیدلاولا قوقعو ابرلاو انزلاو

You will recognize it through his modesty and chastity, and his restraining his “stomach, private parts, hand and tongue. It will be known by his avoidance of majorsins for which God has threatened (the punishment of) the Fire such as drinking wine,fornication, usury, undutiful behaviour towards parents, fleeing from a holy war,

(etc.”(3

Mutual Rights of the People and the Ruler

Imam Ali expresses the mutual rights of the people and the ruler in Nahjul Balaghah:as follows

مکبیدأتو اولهجت الیک مکمیلعتو مکیلع مکئیف ریفوتو هحیـصنلاف یلع مکقح امأف .قح یلع مکلو اقح مکیلع یل نإ ساـنلا ! اـهیأ .مکرمآ نیح هعاطلاو مکوعدأ نیح هباجإلاو بیغملاو دهشملا یف هحیصنلاو هعیبلاب ءافولاف مکیلع یقح امأو .اوملعت امیک

O people! I have rights incumbent upon you, and you have rights incumbent upon me.“Your rights incumbent upon me

p: 291



.Usul al-Kafi, v.2, p.146 - 1.Ibid. p.147 - 2

.Al-Mizan, v.6, p.221 - 3

include my advising you, paying your dues fully, educating you so that you do notremain ignorant, and training you until you learn. And my rights incumbent upon youinclude your remaining loyal to your pledge of allegiance to me, sincerely advisingboth in public and private, responding when I call you, and obedience when I

(command you.”(1

Imam Ali mentions the rights of the people incumbent upon the ruler as giving themadvice, counseling them on social and economical issues, and providing them withequal educational opportunities. The ruler should attend to the economic andeducational needs of the society. The right of the ruler is that the people shouldremain loyal to their pledge of allegiance, and give him counsel sincerely both inprivate and public. The people should also stand ready to respond to the call of the

:ruler and obey his orders. Imam Ali also said

یلع لکل هناحبـس هللا اهـضرف هضیرف یلاولا یلع هیعرلا قحو .هیعرلا یلع یلاولا قح قوقحلا کلت نم هناحبـس ضرتفا ام مظعأو هیعرلا تدأ اذإف .هیعرلا هماقتساب الإ هالولا حلصت الو هالولا حالصب الإ هیعرلا حلصت تسیلف مهنیدل ازعو مهتفلأل اماظن اهلعجف لک ننسلا اهلالذأ یلع ترجو لدـعلا ملاعم تلدـتعاو نیدـلا جـهانم تماقو مهنیب قحلا زع اـهقح اـهیلإ یلاولا يدأو هقح یلاولا یلإ

.ءادعألا عماطم تسئبو هلودلا ءاقب یف عمطو نامزلا کلذب حلصف

The most important of these rights which God the Almighty has made incumbent are“the rights of the ruler incumbent upon the people, and the rights of the people

incumbent upon

p: 292

.Nahjul Balaghah, Fayz al-Islam, sermon no.34 - 1

the ruler. God has made these mutual rights incumbent upon each one of them. Hehas established these rights as measures to safeguard order, friendliness, and honor

.in their religion



The affairs of the people shall not improve unless the rulers are good people. Rulerswill not be good people unless the people are hard-working and steadfast. If the tworespect each other’s rights, then their religion will be honored, and its practice willsurvive. Then the signs of justice will be established firmly, and divine traditions willtake their natural course. If these principles are recognized and these rights arerespected, then there will be an era of improvement and progress. The rule of

(government will last, and the enemies will be disappointed.”(1

:Imam Ali continues

تکرتو نیدـلا یف لاغدإلا رثکو روجلا ملاـعم ترهظو هملکلا کـلانه تفلتخا هتیعرب یلاولا فحجأ وأ اـهیلاو هیعرلا تبلغ اذإو کلانهف لعف لطاب میظعل الو لطع قح میظعل شحوتـسی الف سوفنلا للع ترثکو ماکحألا تلطعو يوهلاـب لـمعف ننسلا جاـحم

دابعلا دنع هللا تاعبت مظعتو رارشألا زعتو راربألا لذت

But if on the other hand, the people do not pay any attention to their ruler, or the“ruler oppresses the people, then there will be discord and an increase in oppression.Then things that corrupt the religion will be mingled with religion. Divine traditions willbe forced off their right course, and people will follow their desires and laws will beneglected. Diseases of the soul will increase and there will be no feeling of desolation

for the great

p: 293

.Nahjul Balaghah, Fayz al-Islam, sermon no .207 - 1

rights that have been neglected or the the major crimes committted. Then the good-doers will be humiliated and the wrongdoers will be honored. Under thesecircumstances, the consequences of the people’s sins will be much more severe

(before God.”(1

In this sermon, Imam Ali has stressed on the causes of the stability of a government,and the means of existence of peace between the people and the ruler, and itsconsequence as national prosperity. He also outlines the roots of lack of social peace

.and security, and the causes of the collapse of a government



He expresses the conditions that lead to humiliation of good people, and theirexclusion from assuming social responsibilities, and the coming into power of wickedpeople. Then all religious affairs will be called off, corruption and deviations will

.become widespread and the society will be on the verge of collapse

:Imam Ali expressed the following in a letter he wrote to the border patrol

هدابع نم اوند همعن نم هل هللا مسق ام هدـیزی نإو هب صخ لوط الو هلان لضف هتیعر یلع هریغی نأ ال یلاولا یلع اقح نإـف دـعب امأ .هناوخإ یلع افطعو

Moreover, the right that is incumbent upon the ruler is not to withdraw his donations“to the people from the blessings that he obtains. He should not change his ways. Heshould grant to the people of the special grants he receives. He should give some of

what God has given him as his share to the people as to be closer to them. He

p: 294

.Ibid - 1

(should treat his brothers with kindness and benefit from their affection”(1

Imam Ali himself acted accordingly, and his rule was truly a just rule. He was like a:kind and sympathetic father for the society and said

؟ رهدلا هراکم مهکراشأ الو نینمؤملا ریمأ لاقی نأ عنقأأ

Should I be content with being called the Commander of the Faithful, and not share“(their hardships in this world?”(2

.No, it will never be so

:Imam Sajjad said

A ruler should be like a kind father and consider the members of the society as his“.” children, and treat them equally



This was put into practice during the rule of Imam Ali and the Imam made the:following recommendations to Malik al-Ashtar in his well-known letter to him

کل خأ امإ نافنـص : مهنإف مهلکأ ، منتغت ایراض اعبـس مهیلع ننوکت الو مهب ، فطللاو مهل ، هبحملاو هیعرلل ، همحرلا کبلق رعـشأو .قلخلا یف کل ریظن امإو نیدلا ، یف

Let your heart harbor feelings of mercy for your subjects, and love and kindness for“them. Do not be like a rapacious beast of prey against them, seizing them in order todevour them, for people are in two groups: either they are your brothers in religion or

.” they are equal to you in creation

:Imam Sajjad said

.” The people have faults which the ruler should forgive and forget“

:Imam Ali said the following in his letter to Malik al-Ashtar

.کل رهظ ام ریهطت کیلع امنإف اهنم ، کنع باغ امع نفشکت الف اهرتس ، نم قحأ یلاولإ ابویع سانلا یف نإف

Indeed people have faults, and the ruler is the one who is“

p: 295

.Nahjul Balaghah, Fayz al-Islam, sermon no. 50 - 1.Nahjul Balaghah, Subhi Salih, no.45 - 2

most suitable to cover up their faults. Therefore do not reveal those faults that are.” hidden from you, for your duty is only to remove what is apparent to you

An important point has been considered here, that is to ignore or act as if you do notknow the faults of the people. Any ruler or government should be this way. The lastsubject related to the rights of the people that Imam Sajjad presents is that the ruler

.should be grateful to God for the blessing of ruling over the people

He should realize that he does not possess any power on his own and it is in fact Godwho has granted him this power. He should realize that he himself is only a weak



:person. Imam Ali instructs Malik al-Ashtar

نم هیلع ردقت ام ال یلع کنم هتردقو کقوف هللا کلم مظع یلإ رظناف هلیخم وأ ههبأ کناطلـس نم هیف تنأ ام کل ثدـحأ اذإو .کلقع نم کنع بزع امب کیلإ یفیو کبرغ ، نم کنع فکیو کحامط ، نم کیلإ نماطی کل�ذ نإف کسفن ،

Should you ever feel proud and haughty due to your rule, consider the Majesty of“God’s dominion above you and His power over you in what you yourself have nocontrol. This will hinder you from your disobedience, prevent your harshness andreturn to you what has departed from you of your intellect (which has become subject

(.” to your haughtiness

.Then it is best for a ruler to be grateful for this divine blessing

Right n. 19: The Right of Subjects through Knowledge

point

ملعلاب هیعرلا قح

امأو

p: 296

هللا كالو امیف تنـسحأ نإف همکحلا ، هنازخ نم كالوو ملعلا نم كاتآ امیف مهل کلعج دـق هللا نأ ملعت نأف ملعلاب کتیعر قح نم هل جرخأ هجاح اذ يأر اذإ يذلا بستحملا رباصلا هدـیبع ، یف هـالومل حـصانلا قیفشلا نزاـخلا ماـقم مهل هب تمقو کـلذ نم

.اضرعتم هزعو هبلسلو املاظ هقلخلو انئاخ هل تنک الإو ادقتعم المآ کلذل تنکو ادشار ، تنک هیدی یف یتلا لاومألا

And the right of your subjects through knowledge is that you should know that Godestablished you over them through what He has granted you of knowledge, and the

.authority He has assigned you over His treasures of wisdom

If you do well in what God has given you authority over and serve as a compassionatecaretaker for them, sincere to his master in the affairs of his slaves, the steadfast oneseeking reward through his good deeds, who, when he sees a needy person, takesout for him from the wealth under his control - then you will be rightly guided and will

.be hopeful and faithful



Otherwise, you will be regarded as betraying Him, unjust to His creatures, and.exposing yourself to God's seizing His Graces and Power from you

And in the other version we read: “And the right of your subjects through knowledge isthat you should know that God established you over them through what He hasgranted you of knowledge and what He has granted authority over His treasures of

.wisdom

If you do well in teaching the people, not treating them

p: 297

roughly or annoying them, then God will increase His bounty toward you. But if youwithhold your knowledge from people or treat them roughly when they seekknowledge from you, then it will be God’s right to deprive you of the knowledge and

.” its splendor and make you fall from your place in the people’s heart

:Imam Sajjad has pointed out the following

What one has learned of knowledge, and whatever he has gained of wisdom are - 1all blessings of God. One does not have any of this on his own. Therefore, after

.considering these points one should not become haughty

What one has control over of knowledge and wisdom is only a portion of God’s - 2treasure. He is only considered to be a trustee and a gatekeeper. He should warmly.welcome others, and kindly grant them from the treasures with which he is entrusted

Imam Sajjad considers knowledgeable wise men as gatekeepers of the treasures - 3of knowledge and wisdom. He does not deem it proper to be stingy about knowledge

.or wisdom, as it is not proper to be stingy with wealth

If the one who possesses knowledge acts upon his duties, he is like a sympathetic - 4counselor who has seriously safeguarded what he is entrusted with. Otherwise, he islike one who has betrayed his master. By not respecting the rights of his subjectsthrough knowledge, he has oppressed them, and has deprived them of their rights to



.be honored

Therefore, one who possesses knowledge should

p: 298

seek ways to teach his students that would encourage them to learn. Any form ofbad-temper, ill conduct or anger with the students will make the students lose theirinterest. It might even force them to quit their studies. In fact, this implies that the onewho possesses knowledge has hoarded up his knowledge, and is being stingy with his

.knowledge by showing this kind of behavior

A Good Teacher’s Characteristics

A good teacher is one who possesses the following desirable characteristics in:teaching and encountering his students

A good teacher is one who does not assume the responsibility of teaching until he - 1attains all the desirable qualities and capabilities of a teacher. This is to be recognized

.by good people

A good teacher is one who does not entrust his knowledge to bad people to be - 2.abused and debased

A good teacher should put his knowledge to practice, and the society should be - 3given the chance to benefit from the fruits of this act. If not, he is like those

:admonished in the following verse

نولقعت الفأ باتکلا نولتت متنأو مکسفنأ نوسنتو ربلاب سانلا نورمأتأ

Do ye enjoin right conduct on the people, and forget (to practice it) yourselves.”[The“[Holy Qur’an, al-Baqarah 2:44

:Regarding the following verse of the Holy Qur’an

روفغ زیزع هللا نإ ءاملعلا هدابع نم هللا یشخی امنإ



Those truly fear God, among His servants, who have knowledge.” [The Holy Qur’an,“[al-Fatir 35:28

:Imam Sadiq said

.ملاعب سیلف هلعف هلوق قدصی مل نمو هلوق هلعف قدص نم ملاعلا

A knowledgeable person is one whose deeds confirm“

p: 299

his words. One whose deeds do not confirm his words is not a knowledgeable(person.”(1

A good teacher should be good-tempered and humble. He should train his students - 4:with patience and kindness. The Prophet of God said the following regarding scholars

.لیئارسإ ینب ءایبنأک یتمأ ءاملع

(My nation’s scholars are like the Prophet of the Israelites.”(2“

This implies that the same patience and good-temper that is necessary for theProphets to succeed in their inviting the people to follow God, is also necessary for

.teachers to be successful in teaching their students

A good teacher should not use the student’s lack of sincerity and intent to learn as - 5an excuse not to teach him. Rather he should admit him, and slowly develop thissincerity and intention to acquire knowledge in the student in the process of teaching.This is because knowledge without sincerity is similar to jewelry hanging around a

:pig’s neck as Imam Ali said

.ریزانخلا قانعأ یف رهاوجلا اوقلعت ال

(Do not hang jewels around a pig’s neck.”(3“

A good teacher should not hesitate to teach whenever he finds a student ready to - 6:learn. Jabir Jo’afi quoted on the authority of Imam Baqir



.هللا دابع همیلعت ملعلا هاکز

(The alms due to be paid on your knowledge is teaching it to God’s servants.”(4“

A good teacher is one whose deeds do not negate his words. An example of this - 7.might be his declaring something to be illegitimate, but doing it himself

A good teacher should be determined to express what is - 8

p: 300

.Usul al-Kafi, v.1, p.36 - 1.Munyah al-Murid, p.182 - 2

.Ibid. p.184 - 3.Usul al-Kafi, v.1, p.41 - 4

:right as much as is in his power to do so. The Prophet of God said

.هللا هنعل هیلعف لعفی مل نمف هملع ملاعلا رهظیلف یتمأ یف عدبلا ترهظ اذإ

When innovations (in religion) appear in my nation, then let the person of knowledge“(confront it. Whoever does not do so, upon him be the curse of God.”(1

A Good Teacher’s Duties to His Students and Class

:The following are the duties of a good teacher to his students and class

A good teacher should foster good manners, proper ethics and religious - 1knowledge in his students step by step. He should develop their sense of abstaining

.from this world

A good teacher should explain the value and the nobility of knowledge to his - 2students. He should help them understand that the men of knowledge stand in the

.ranks of the Prophets

A good teacher should like for his students what he likes for himself, and should - 3.dislike for them what he dislikes for himself



A good teacher should advise his students not to follow bad examples and not to - 4.commit the forbidden acts or what might harm them

A good teacher should not be haughty with his students. Rather he should be - 5:humble with them since the Prophet of God said

.هنم نوملعتت نملو نوملعت نمل اونیل

.” Be gentle with those you teach and those you learn from“

A good teacher should always be sympathetic with his students. Whenever one of - 6them is absent, he should ask the reason. He should check on them every now and

then

p: 301


either in person or through someone else. He should visit them if they get ill. He should.try to help fulfill their needs when they become needy if he is able to assist them

.A good teacher should get to know the names and characteristics of his students - 7

A good teacher should seek the easiest way to teach. In the beginning, he should - 8teach whatever must be taught first in order to make them understand what he isteaching. He should present the material to his students at a level that is

.understandable by them

A good teacher should be enthusiastic about going to class, and should avoid - 9.presenting material beyond the mental ability of his students to comprehend

A good teacher should treat all of his students the same. If they are all of the - 10same rank, he should not prefer some to others. In addition, if there is an age-relateddifference in their rank, he should show more respect for the students with a higher

.rank to encourage the rest to work hard to attain a higher rank



What a Teacher Should Practice

A teacher should be clean, wear clean clothes, walk calmly towards his class, and - 1(enter the class with utmost dignity.(1

A teacher should remember God, and say supplications transmitted to us through - 2the Prophet of God and the Immaculate Imams stressing the highest spiritualmeanings. He should pray God to help guide him, and help him understand well, and

.then start to teach

- 3

p: 302

.Munyah al-Murid, pp. 204-210 - 1

A teacher should greet his students upon entering the class. If he is teaching in amosque, he should at first say two units of prayers, ask God to save him from making

.any mistakes, and help him succeed

When he wants to sit down in class, he should be calm. He should sit down with - 4.dignity and having previously prepared his lecture, he should start to teach

.He should sit down facing the Qiblah(1) whenever possible and avoid vain talk - 5

He should be sincere in his intentions to teach when he sets out to go to class. He - 6.should establish the propagation of knowledge and divine decrees as his main goal

He should avoid undue jokes while teaching. However, he should use jokes mildly - 7and at proper times to break the ice and eliminate the highly formal atmosphere of

.the classroom

.He should sit where every student can see him. He should look at him and reply - 8

He should be happy and pleasant when he is teaching, and avoid frowning, or - 9.being bad-tempered



He should bless his class by starting his lecture with some verses from the Holy - 10.Qur’an

It is very important for a good teacher to confess that he does not know the - 11answer to a question asked for which he does not know the answer. He should do so

:bravely since Imam Ali said

.ملعأ هللا نولوقت : اوبرهاف … نوملعت امع ال متلئس اذإ

If you are asked about what you“

p: 303

The direction towards the Holy House of God in Makkah to which Muslims turn - 1.when they pray

.” know not, then flee.” He was asked how. He replied: “Flee by saying God knows best

One should realize that acknowledging that you do not know the answer to thatquestion does not reduce your status. Rather it will strengthen your status in the

.hearts of the people since then they realize that you are pious

The Worth of Knowledge-Seekers in the Eyes of the Prophet

The late Al-Shahid al-Thani(1) expresses more characteristics of a good teacher in thebook Muniat al-Mureed. However, we will suffice with the above and direct ourattention to the worth of the knowledge-seekers, and the reward that God has

.established for them

:God’s Prophet said - 1

.رجألا نم الفک هل هللا بتک هکردی ملف املع بلط نمو رجألا ، نم نیلفک هل هللا بتک هکردأف املع بلط نم

God will grant two rewards to whoever seeks knowledge and acquires it. And God will“.” grant one reward to those who seek knowledge, but do not acquire it




بتک الإ ملاعلا باب یلإ فلتخی ملعتم نم ام هدیب یـسفن يذـلاوف نیملعتملا : یلإ رظنیلف رانلا نم هللا ءاقتع یلإ رظنی نأ بحأ نم هل اروفغم حبصیو یـسمیو هل رفغتـست یهو ضرألا یلع یـشمیو هنجلا یف هنیدم مدق لکب هل هللا ینبو هنـس هدابع مدق لکب هل هللا

.رانلا نم هللا ءاقتع مهنأ هکئالملا تدهشو

Whoever likes to see those saved by God from the Fire (of Hell) should take a look at“those who seek knowledge. I swear by the One who possesses full control over my

life that God grants the reward of one year of worshipping Him for

p: 304

.Zayn al-Din al-Juba’i al-‘Amili - 1

each step that the knowledge-seekers take while going to and returning from thehouse of the knowledgeable ones. For each step they take, God builds them a city inHeaven. The Earth prays for them and seeks their forgiveness as they walk on it.Their mornings and evenings are accompanied by God’s forgiveness and the angels

(witness that they have been freed by God from the Fire.”(1


یف هقفنأـف اـبهذ سیبق وبأ نوکی نأ نم هل ریخ لـجرلا هملعتی ملعلا نم اـباب نإو هلیل مئاـقلاو هراـهن مئاـصلاک وهف ملعلا بلط نم .هللا لیبس

Whoever seeks knowledge is like one who fasts in the daytime and stays up at night“to worship God. For him each chapter that he learns is better than giving as much gold

(in charity as Mount Abu Qubays for the sake of God.”(2


.هنجلا یف هدحاو هجرد ءایبنألا نیبو هنیب ناک مالسإلا هب ییحیل ملعلا بلطی وهو توملا هءاج نم

Whoever dies while seeking knowledge with the intention of reviving Islam, then“(there is one rank in Heaven between him and the Prophets.”(3

.This was a brief summary of the values of students that the Noble Prophet expressed



Right n. 20: The Right of the Wife

point

هجوزلا قح

دمحی نأ بجی امکنم دحاو لک کلذکو هیقاوو ، اسنأو احارتسمو انکـس اهلعج هللا نأ ملعت نأف حاکنلا کلمب کتیعر قح امأو اهیلع کقح ناـک نإو اـهب قفریو اـهمرکیو هللا همعن هبحـص نسحی نأ بجوو .هیلع هنم همعن کـلذ نأ ملعیو هبحاـص ، یلع هللا

نإف هیصعم ، نکت مل ام تهرکو تببحأ امیف مزلأ اهب کتعاطو ظلغأ

p: 305

.Zayn al-Din al-‘Amili - 1.Zayn al-Din al-Juba’i al-‘Amili - 2

.Ibid - 3

.هللااب الإ هوق الو .میظع کلذو اهئاضق نم دب یتلا ال هذللا ءاضق اهیلإ نوکسلا عضومو هسناؤملاو ، همحرلا قح اهل

And the right of your subject through matrimonial contract(1) is that you should knowthat God has made her a repose, a comfort and a companion, and a protector for you.It is incumbent upon each of you to thank God for the other and realize that the otherone is God's blessing for you. It is obligatory to be a good companion for God's

.blessing, and to honor her and treat her gently

Yet, your right over her is more incumbent(2) and she must obey you in every matterthat you like or detest - except in acts of disobedience to God. She should enjoy therights of mercy and intimacy, as she is an object of tranquility. You should care for herthrough consummation of the lust that must be consummated. And that is surely

.great. And there is no power but in God

The right of your wife (zawja) is that you know that God has made her a repose and a“comfort for you; you should know that she is God's favor toward you, so you shouldhonor her and treat her gently. Though her right toward you is more incumbent, youmust treat her with compassion, since she is your prisoner (asir) whom you feed and

(clothe. If she is ignorant, you should pardon her.”(3



This statement can be read in Makarim ul-Akhlaq: “She also has the right

p: 306

.Your wife - 1In the other version it is followed by: “you must treat her with compassion, since - 2she is your prisoner whom you feed and clothe. If she is ignorant, you should pardon

.” her.As translated by William Chittick - 3

to have mercy on her, since she is subject to you. You must feed and clothe her..” Whenever she makes a mistake out of ignorance, you should forgive her

We already discussed the issue of marriage and establishment of a family in chapter 9in detail. In that chapter which was about sex, we explained that the best way toprevent adultery and the corruption of the society is through marriage and theestablishment of family. We described the physical, spiritual and psychological harmsof sexual corruption and fornication. Now in this chapter we will briefly discuss theduties of a spouse as viewed in the Qur’an and the traditions - as expressed by Imam

. Sajjad

We already mentioned that marriage is a blessed foundation of a family. The husbandand wife make a promise to each other that this relationship will last to the end oftheir life. This structure is not built using bricks, steel rods and cement. It is a homebuilt upon love, comfort and delight in which the couple shall live together their wholelife, and raise boys and girls to continue the human society. We shall remind you thatthis structure is only firm if the husband and wife know about what Islam has set forthas rightful decrees. Otherwise, this structure will be shaken up by the erupting quakes

.of disharmony and bad temper

Love and Mercy

The first characteristics mentioned by Imam Sajjad are tranquility and dwelling inlove. God has considered the creation of man and



p: 307

:woman, and their dwelling together as signs in the Holy Qur’an

نورکفتی موقل تایآل ذ �کل یف نإ همحرو � هدوم مکنیب لعجو اهیلإ اونکستل اجاوزأ مکسفنأ نم مکل قلخ نأ هتایآ نمو

And among His signs is this, that He created for you mates from among yourselves,“that ye may dwell in tranquility with them. And he has put love and mercy betweenyour (hearts): Verily in that are Signs for those who reflect.” [The Holy Qur’an, al-Rum

[3:21

:This issue of dwelling together in love is also stated in the following verse

اهیلإ نکسیل اهجوز اهنم لعجو هدحاو سفن نم مکقلخ يذلا وه

It is He Who created you from a single person, and made his mate in order that he“[might dwell with her (in love).” [The Holy Qur’an, al-A'raf 7:189

The two concepts of tranquility and dwelling together, which are major God-givenblessings, are presented in these verses. This includes physical and spiritual as well asindividual and social aspects of tranquility and mutual life. No one can deny thephysical ailments due to not marrying. Everyone is familiar with the spiritual problems

.and psychological disturbances that unmarried people have to deal with

Unmarried people feel less social responsibility. This is why more cases of suicidalattempts are seen among unmarried people. They also commit more crimes. A personwho gets married is no longer single. He discovers a new character within himself, and

.feels a lot more responsible

In these verses, love and mercy have been expressed after tranquility and livingtogether in peace

p: 308

which is the best form of life. Everyone is seeking a peaceful life. In fact, love andmercy constitute the glue and cement for the structure of the human society. There



.are some differences between love and mercy

Love is the initial motivation for establishing a relationship. However, at the end of - 1.life one or the other one gets weak, and mercy is needed

Love exists between the adults who can serve each other. However, children need - 2.mercy to grow up

Love is usually a mutual feeling, while mercy is unilateral and mixed with self- - 3(sacrifice.(1

When the life of a couple is filled with tranquility, is based on love, and is accompaniedby mercy, it is firmly established. On the other hand, a life without these is a shaky life,ready to break apart. Marriage is like the first level of social life. Through marriage,

.one can study and learn about the rights

There are two kinds of rights established between a couple: legal rights and moralrights. The legal rights include the right that the husband must feed and clothe hiswife and provide for her shelter. They also include the right that the woman shouldobey her husband. These rights are the fundamentals of mutual life, and are needed

.in order to provide for life - just like the foundation and the structure of a building

However, moral rights are those which both the husband and the wife are morallybound to adhere to. Should they not adhere

p: 309


to these rights, there is no legal obligation for them to do so. However, the beauty andpleasure of life is dependent upon performing these duties. Acts like compliance,friendship and love fall in this group. One can consider these rights as the decorations

.of life such as painting and fine plaster work

The law of creation has made men and women in need of each other in order to“



better unite men and women together, and strengthen the family which is the mainbasis for human prosperity. If men have been established as the ones for the womento financially rely on, women have been created for men to spiritually rely on. These

(different needs attract them to each other, and finally unite them.”(1

Head of the Household in the Family Structure


ظفح امب بیغلل تاظفاح تاتناق تاحلاصلاف مهلاومأ نم اوقفنأ امبو ضعب یلع مهـضعب هللا لضف امب ءاسنلا یلع نوماوق لاـجرلا ایلع ناک هللا نإ الیبس نهیلع اوغبت الف مکنعطأ نإف نهوبرـضاو عجاضملا یف نهورجهاو نهوظعف نهزوشن نوفاـخت یتـاللاو هللا

اریبک

Men are the protectors and maintainers of women, because God has given the one“more (strength) than the other, and because they support them from their means.Therefore, the righteous women are devoutly obedient, and guard in (the husband's)absence what God would have them guard. As to those women on whose part ye feardisloyalty and ill-conduct, admonish them (first), (next) refuse to share their beds,(and last) beat them (lightly): But if they return to obedience, seek not against them

(. means (of annoyance

p: 310

.Nizame Huquq Zan Dar Islam, p.242 - 1

[For God is Most High, Great (above you all).” [The Holy Qur’an, al-Nisaa 4:34

We must realize that the family is a small society, and it needs a head and a leader.The man is the head of the household. The woman is his assistant and is under hissupervision. We must know that this position is granted to him due to thecharacteristics that exist in men. Such characteristics are his ability to let his mind ruleover his feelings - as opposed to women, and his possession of more power and

.physical strength

Men can use the first to plan for their life, and use the second to safeguard their



family. The phrase “because God has given the one more (strength) than the other” inthe above verse refers to this point. However, it is clear that entrusting men with thisduty neither is considered to be a reason for their possessing a higher humancharacter, nor is it to be a privilege for them. It is clear that in general, the humancharacter of an assistant may be loftier than that of his boss in some aspects.However, the boss is usually more suitable than his assistant, for the performance of

.the duty he is made responsible for

In this verse, women are classified into two groups. The women in the first group arerighteous ones. They are humble. They respect the family structure. They are highlyresponsible, and perform their duties and responsibilities well. Regarding the rights

that God

p: 311

has established and are expressed in the above verse as “what God would have them.guard.” they perform their responsibilities well

This they do regarding financial issues, and guarding their honor. The women in thesecond group are the disobedient ones who are seen to have signs of possibledisloyalty and ill-conduct. Men are supposed to honor and respect the first group ofwomen, and admonish, or refuse to sleep with the second group. Should these

(measures not work, men are supposed to punish them as decreed by Islam.(1

We presented the above verse to show that according to the Holy Qur’an, men areresponsible for protecting and maintaining women. Imam Sajjad stressed their rightto be fed and clothed by men. All the major jurisprudents have also decreed they havethe right to be fed and clothed: “It is obligatory for men to pay for the living expenses

.of their permanent wives

These expenses include food, clothes, shelter, and living necessities such as rugs,blankets, cleaning apparatus, and things that women usually need during their life.This is required if she lives in his house and is obedient to him. Therefore, if she leavesthe house without a religiously acceptable excuse, and leaves him then she does not



deserve to be maintained. It is well-known that this responsibility of maintaining hiswife is only up until the time when the wife is complaisant, and is lifted if she becomes

(disobedient.”(2

It was said that women have two types of rights. One is her

p: 312

.Tafsir-i-Namunah, v.3, p.372 - 1.Minhaj al-Salihin, v.2, p.279 - 2

legal right to maintenance. Should the man not pay for her maintenance, she has theright to legally claim and receive it. However, rights of the second type are moral,humane rights. Respecting these rights will cause tranquility, peace, and will

.strengthen life and aid its continuation

Now we will attend to these rights. The Noble Prophet has made severalrecommendations regarding women on various occasions. We will present only a few

:here. The Prophet said

.یلهأل مکریخ انأو هلهأل مکریخ مکریخ

The best of you are the ones who treat their family the best. And I am the best of you“(towards my family.”(1

:He also said

.هئارسأ یلإ اعینص مهنسحأ یلاعت هللا یلإ دابعلا بحأو هؤارسأ ، لجرلا لایع

A man's dependants are his prisoners. And the servants most loved by God are the“(ones who best treat their prisoners.”(2

: Imam Baqir quoted on the authority of God's Prophet

.هنیب هشحاف نم الإ اهقالط یغبنی هنأ ال تننظ یتح هأرملاب لیئربج یناصوأ



Gabriel advised me about women so much that I thought she could not be divorced“(unless she clearly commits adultery.”(3

:In another tradition, The Prophet said

فلأ یتئام هنع احمو هنـسح فلأ یتئام هل بتکو هنجلا هل بجوأو رانلا نم هتبقر هللا قتعأ هدحاو هملک ولو هتأرما نم لمتحا نم .هنس هدابع هندب یلع هرعش لکب لجو زع هللا بتکو هجرد فلأ یتئام هل عفرو هئیس

God will save whoever bears his wife - even if it is just one (bad) word - from the Fire.“God will assure him of Heaven and record two thousand good deeds

p: 313

.Makarim al-Akhlaq, p.216 - 1.Wasa’il al-Shi’ah, v.14, p.122 - 2

.Ibid - 3

for him. God will wipe out two hundred thousand of his wrong-doings and raise hisrank two hundred thousand levels, and establish as many years of worshipping for

(him as there are hairs on his body.”(1

These words of the Noble Prophet are the best advice we have received regardingwomen. A man is supposed to be kind and polite to his wife. He is supposed to ignoreher mistakes. He is supposed to be patient with her bad temper to be granted the

.divine rewards that the Noble Prophet promised

There is no doubt that there are problems in every house. At times incompatibilitiesmay cause quarrels that might cool their relationship. This will place a gap betweenthem, and will drive them more apart from each other. If not prevented, this mightlead to separation and divorce. A young inexperienced husband and wife who stillfollow their lust may get angry quickly, and attempt to take revenge on each other. Inorder to prevent this, Islam has advised men and women to forgive each other, and

.ignore one another's faults

Ishaq ibn Ammar asked Imam Sadiq regarding the rights of a woman upon her



:husband. Imam Sadiq said

لثم نأ هیلإ هللا یحوأف هراس قلخ لجو زع هللا یلإ اکـش نمحرلا لیلخ میهاربإ نإ .اهل رفغ تلهج نإو اهتثج وسکیو اهنطب عبـشی .هب تعتمتسا هتکرت نإو رسکنا هتمقأ نإ علضلا لثم هأرملا

He should fill her stomach, and cover her body. If she makes a mistake, he should“forgive her. Abraham - the

p: 314


friend of the Merciful - complained to the Almighty God about Sara's bad temper. Godrevealed to him: The similitude of a woman is like that of a dry bent stick. It will crack if

(you try to straighten it, but you will benefit from it if you leave it as it is.”(1

Therefore, there is no use in being harsh with your wife. Nothing can be gained butmisery and bitterness. The most important issue that a man should realize in life isthat his wife is his life-partner. She is neither his slave, nor his housemaid. Therefore,from the viewpoint of religious jurisprudence, a man does not have the right to forcehis wife to work, or to take the results of her efforts in his own possession. Moreimportantly, he should realize that he must help his spouse. Our Immaculate Leadershave outlined many rewards for men who help their wives. We will mention a few

.here

The Rewards of Helping the Wives

: God's Prophet told Ali

هنـس هدابع هندـب یلع هرعـش لکب هل ناک الإ اهتیب یف هتأرما نیعی لجر نم ام یبر : رمأ نم الإ لوقأ امو نسحلا ! ابأ ای ینم عمـسإ .مالسلا مهیلع یسیعو بوقعیو دوادو نیرباصلا یطعأ ام لثم باوثلا نم هللا هاطعأو اهلیل مایقو اهراهن مایص

O father of Hasan! Listen to me. I will not tell you anything but what my Lord“commands. God will establish the reward of as many years of fasting in the daytime

and staying up at night to pray, as there are hairs on one’s



p: 315


body for helping his wife with the housework. The reward will be similar to what He(has granted to the patient ones and the Prophet David , Jacob and Jesus .” (1

Surely, this reward will encourage believing men to help their wives, and abstain from.being forceful and bossy

:God's Prophet said

فلأ باوث هلیلو موی لکب هل بتکو ءادـهشلا ناوید یف همـسا هللا بتک فنأـی ملو تیبلا یف لاـیعلا همدـخ یف ناـک نم یلع ! اـی .هنجلا یف هنیدم هدسج یف قرع لکب هللا هاطعأو هرمعو هجح باوث مدق لکب هل بتکو دیهش

O Ali! God will record in the book of the martyrs the name of whoever serves his“family at home, and does not disdain it. God will establish the reward of one thousandmartyrs for each day and night, and will grant him the reward of the pilgrimage to theHoly House of God for every step he takes in this regard. God will reward him with a

(city in Heaven for every vein in his body.”(2

:God's Prophet said

.تاجردلاو تانسحلا یف دیزتو نیعلا روحلا روهمو برلا بضغ ءیفطتو رئابکلل هرافک لایعلا همدخ یلع ! ای

O Ali! Serving the family is considered to be expiation for major sins. It will quench the“Lord's wrath, and be considered as the nuptial gift for the ‘Houris’. It will be a cause of

(raised ranks, and increased, recorded good-deeds.”(3

Admonishing Strict Men

:God's Prophet said

.هلوسرو هللا یصع دقف قح ریغب اهبرض نمف مکئاسن ، اوبرضت .همایقلا ال موی همصخ انأف قح ریغب هأرما برض نم

On the Resurrection Day I am“



p: 316

.Jami’ al-Sa’adat, v.2, p.142 - 1,Jami’ al-Sa’adat - 2

.Ibid. p.143 - 3

the enemy of any man who unduly beats his wife. Do not beat your wives. Thus(whoever unduly beats his wife has surely disobeyed God and His Prophet.”(1

:God's Prophet said

.هلایع یلع رتق مث هیلع عسو نم انم سیل

(Whoever is affluent but is stingy with his wife does not belong to our nation.”(2“

Improving the Spouse's Living Conditions

:It has been narrated that Imam Sajjad said

.هلایع یلع مکعسوأ هللا دنع مکاضرأ

Whoever provides most amply for his family will be the most pleasing one near“(God.”(3

:Imam Ridha said

.هتوم اونمتی الئل هلایع یلع عسوی نأ لجرلل یغبنی

A man should provide abundant provision for his family so that they do not wish for“(his death.”(4

So far we discussed how men should be kind to their wives, not bother or hurt them;not be strict with them, but help them. Now let us see what Islam instructs women to

.do to counter men's services, and what role women should play in life

The Rights of Men Incumbent Upon Women



Al-Hasan ibn Mahboob quoted on the authority of Malik ibn Atiyeh on the authority ofMuhammad ibn Muslim on the authority of Imam Baqir that once a woman went tothe Prophet of God and asked: “O' Prophet of God! What is the right of a man

:incumbent upon the woman?” The Prophet replied

الو بتق ، رهظ یلع تناک نإو اهـسفن هعنمت الو هنذإب ، الإ اعوط موصت ـالو هنذإـب ، اـلإ هتیب نم قدـصت ـالو هیـصعت ، ـالو هعیطت نأ یتح همحرلا هکئالمو بضغلا هکئالمو ضرألا هکئالمو ءامسلا هکئـالم اـهتنعل هنذإ ریغب تجرخ نإو هنذإـب ، ـالإ اـهتیب نم جرخت

.اهتیب یلإ عجرت

ای تلاقف :

p: 317

.Irshad al-Qulub, v.1, p.175 - 1.Mustadrak al-Wasa’il, v.2, p.643 - 2

.Ibid - 3.Wasa’il al-Shi’ah, v.15, p.249 - 4

.اهجوز لاق : هأرملا ؟ یلع اقح سانلا مظعأ نمف تلاق : .هادلاو لاق : لجرلا ؟ یلع اقح سانلا مظعأ نم هللا لوسر

.هدحاو هئام لک نم الو لاق : یلع ؟ هل ام لثم قحلا نم هیلع یل امف تلاق :

.ادبأ لجر یتبقر کلمی قحلاب ال کثعب يذلاو تلاقف :

She should obey him, and not rebel against him. She should not give away anything“from his house as charity unless by his permission. She should not fast when notrequired to do so unless by his permission. She should not withdraw herself from himeven if they are riding a camel. She should not leave the house without his permission.Should she ever leave the house without his permission, she will be cursed by theangels in the heavens and on the Earth, and the angels of wrath and mercy until she

.” returns home

The woman asked: “O' Prophet of God! Who has the most rights over a man?” He said:“His parents.” She asked: “Who has the most rights over a woman?” He said: “Herhusband.” She asked: “Do I have the same rights over him that he has over me?” The



Prophet said: “No. Not even one one-hundredth.” Then she said: “I swear by the One(who rightfully appointed you to Prophethood that no man will ever own me.”(1

:The Prophet said

نأو لیدنملاو تشطلا هیلإ مدقت نأو هب بحرتف اهتیب باب دـنع هلبقتـست نأو ماعطلا حالـصإو جارسلا هرانإ هأرملا یلع لجرلا قح .هلع نم الإ اهسفن هعنمت نأو ال هئضوت

The right of the man over his wife is“

p: 318


that she should turn on the light, prepare the food, and rush to warmly welcome himwhen he comes home. She should take him some water and a towel, wash his hands

(and not withdraw herself from him unless she has an excuse.”(1

:The Prophet said

.اهجوز قح يدؤت یتح لجو زع هللا قح هأرملا يدؤت ال

A woman has not fulfilled God's rights unless she properly fulfills her husband’s“(rights.”(2

:Imam Sadiq said

.اهنع یضری یتح هالص اهنم لبقت مل قح یف طخاس اهیلع اهجوزو تتاب هأرما امیأ

The prayers of a woman who passes a night while her husband is unhappy with her“(regarding his rights, will not be accepted until he is pleased with her.”(3

The Women’s Holy War

:Imam Baqir has been narrated to have said

داهجو هللا ، لیبس یف لتقی یتح همدو هلام لذـبی نأ لجرلا داهجف داهجلا ؛ ءاسنلا یلعو داهجلا لاجرلا یلع بتک لـجو زع هللا نإ



.هتریغو اهجوز يذأ نم يرت ام یلع ربصت نأ هأرملا

God, the Almighty has decreed holy war for both men and women. The holy war for“men is to expend their property and their blood until they attain martyrdom in the wayof God. A woman's holy war is to be patient with troubles she experiences from her

(husband and his jealousy.”(4

Imam Baqir has considered the house to be the front in this tradition. The soldierswho fight in this front are the women. The most important weapon they use in thiswar is their patience. The swords and the spears are the troubles she experiences

from her husband. The

p: 319

.Makarim al-Akhlaq, p.214 - 1.Ibid. p.215 - 2

.Ibid - 3

.Ibid - 4

woman should not escape from this front. She should withstand all this with patience.and perseverance until her life terminates with a good ending

Many of the women who have not been properly educated in this respect, and areinexperienced may lose the war, abandon their house, and deprive their dear childrenof maternal love. Thus, they choose eternal bitterness for themselves, their husbandand their children. On the other hand, there are some patient women who diligentlyguide the vessel of life through the stormy waves of their husbands’ wrath, zeal andbothering until they settle down, and attain victory and prosperity for themselves and

.their children

Imam Sadiq has admonished women not to make up for men other than their:husband. He said

.اهتبانج نم اهلسغک اهبیط نم لستغت یتح هالص اهنم لبقی مل اهجوز ریغل تبیطت هأرما امیأ



God will not accept the prayers of any woman who puts on perfume for a man other“than her husband until she bathes from her (having applied) perfume just as she

(bathes after intercourse.”(1

:Regarding the woman's gratefulness for her husband's efforts, Imam Sadiq said

.اهلمع طبح دقف طق ، اریخ کنم تیأر ام اهجوزل : تلاق هأرما امیأ

The good deeds of any woman who tells her husband that she has never seen any“good from him during her life will be cancelled, and wiped off from her record of

(deeds.”(2

We briefly discussed the rights of men and women. If the men and women abide bythese rules in the Islamic society, they shall have a sweet

p: 320

.Makarim al-Akhlaq, p.215 - 1.Ibid - 2

:and prosperous life. There is a delicate point in a verse in the Holy Qur’an

نهل سابل متنأو مکل سابل نه مکئآسن یلإ ثفرلا مایصلا هلیل مکل لحأ

Permitted to you, on the night of the fast is the approach to your wives. They are“[your garments, and ye are their garments.” [The Holy Qur’an, al-Baqarah 2:187

This is a beautiful point. The husband and wife are like garments for each other.Garments are used for coverage, tranquility, and the protection and beauty of thebody. Couples cover up each other's faults, and are a means of each other's comfort

.and tranquility, too. This coverage encompasses all aspects of their life

They are supposed to cover up each other's faults. They are not supposed to talkabout each other's bad temper with other people. They should not divulge theirprivate secrets. They should respect each other. As we said before while discussingthe previous traditions, they should not accuse each other, since then they will both



.be subject to destruction

They should be patient and withstand each other's bad temper, so that God grantsthem the great promised rewards. The husband and wife are great blessings for eachother as Imam Sajjad said. They should share the sweet moments of life as well as itshardships. They should possess a high spirit and ambition so that their children growup to be eminent people. Imam Sadiq quoted on the authority of the Noble Prophet of

: God

کبلق نم بهذی کبحأ ال ینإ هأرملل لجرلا لوق

p: 321

.ادبأ

The words of a man who tells his wife ‘I love you’ will never leave her heart and“(mind.”(1

This will cause the wife to love her husband and be his support during times of.hardship

Right n. 21: The Right of your Slave

point

نیمیلا کلمب هیعرلا قح

هل تقلخ الو هللا نود هتعنـص تنأ هکلمت ال کنأو کمدو کمحلو کـبر ، قلخ هنأ ملعت نأـف نیمیلا کـلمب کـتیعر قح امأو هیف ریستو هیف هظفحتل هایإ کعدوتساو هیلع کنمتئاو کل هرخس مث کلذ ، كافک هللا نکلو اقزر هل تیرجأ الو ارـصب الو اعمس

بذـعت ملو هب تلدبتـساو هنم هللا یلإ تجرخ [ه ] تهرک نإف قیطی ، اـم ال هفلکت ـالو سبلت امم هسبلتو لـکأت امم همعطتف هتریـسب .هللااب الإ هوق الو هللا قلخ

And the right of your subject through being your slave is that you should know that heis a creature of your Lord and is made of the same flesh and blood as you. And youonly own him, but you have not created him apart from God. And you have notcreated his hearing and sight, nor do you provide his daily sustenance; rather it is God



.who gives you sufficiency for that

Then He subjugated him to you, entrusted him to you, and provisionally consignedhim to you so that you may protect him there,(2) and treat him as well as He hastreated you. So feed him with what you eat yourself, and clothe him with what youclothe yourself. And do not burden him with what he cannot withstand. And if you

dislike him, you ought

p: 322

.Furu’ al-Kafi, v.5, p.569 - 1.In you r shelter - 2

to let him go and replace him, but do not torment God’s creature. And there is no.power but in God

We discussed what Imam Sajjad presented about the right of the trainer throughownership earlier in Chapter 17. In this chapter, we shall discuss the right of theslaves. There we stated that at the beginning Islam accepted the issue of slavery anddid not issue a decree as to the slaves’ freedom all at once since it was noteconomically feasible. However, since the issue of slavery was unavoidable at first,Islam established certain rights for slaves, and advised the Muslims to

.wholeheartedly honor their rights

Islam and the Worth of the Slaves

Islam eliminated the distinctions between the master and the slave, and it declared - 1:all equal. The Noble Prophet Muhammad said

نإف هبلغی ام هفلکی ـالو هساـبل نم هسبلیلو هماـعط نم همعطیلف هدـی تحت هوخأ ناـک نمف مکیدـیأ تحت هنتف هللا مهلعج مکناوخإ .هنعیلف هبلغی ام هفلک

Your slaves are your brothers. God has set them as a trial under your authority. “Therefore whoever has mastery over one of his brothers should feed him from whathe eats himself, and should clothe him with what he wears himself, and should not



burden him with tasks beyond his strength, and should assist him in doing whatever(hard work he asks him to do.”(1

The Prophet of Islam has honored slaves so much that he has not even allowed - 2:anyone to call them a slave or a maid

ياتف لقیلو : .یتمأ هذهو يدبع اذه مکدحأ : لقی ال

p: 323

.Islam and Human Rights, p.204, quoted from Nahjul Fasahat, p.120 - 1

.یتاتفو

No one is allowed to say this is my slave or that is my maid. You should say this is my“(young man, and that is my young lady.”(1

So much was done to improve the conditions of slaves in Islam, and they were so 3honored so much that no one dared beat his slave lest he would be recognized as theworst person in the world. This was done so that no one can beat someone else justbecause he is a slave, so that no one can hurt one of the servants of God nor oppressthem. Imam Sadiq quoted on the authority of God’s Prophet : “Do you want me to tellyou who the worst people are?” The companions said: “Yes. O Prophet of God!” Then

:the Prophet said

.هدبع برضو هدفر عنمو هدحو رفاس نم

(Those who travel alone, do not admit guests, and beat their slaves.”(2“

You can see from this tradition that the Prophet has introduced those who beat or.hurt their slaves as the worst of the people

Imam Ali and his Generosity with His Slave

Once Imam Ali went to the bazaar and purchased two garments. He bought one fortwo Dirhams and the other one for three Dirhams. He donated the one he had bought



for three Dirhams to his slave Qanbar and took the other one for himself. His slavesaid: “You are the Commander of the Faithful. You climb up the pulpit and deliversermons to the people. You deserve more to wear the more expensive garment.”

:Imam Ali replied

p: 324

.Ibid. from Shubhat al-Islam, p.34 - 1.Islam and Human Rights, p. 204, quoted from Bihar al-Anwar, v.16, p.40 - 2

:I am ashamed to seek superiority over you in this respect. I heard God’s Prophet say“

.نولکأت امم مهومعطأو نوسبلت امم مهوسبلأ

(Clothe them with what you wear yourselves, and feed them with what you eat.”(1“

:The Prophet of Islam said

Your slaves are your brothers. Treat them with kindness. Seek their help in “(performing your hard tasks, and help them in the performance of difficult tasks.” (2

:He also said

.ارح هیف جرخی الجأ هل برضیس هنأ تننظ یتح قیقرلاب قفرلاب لیئربج یبیبح یناصوأ

My friend Gabriel advised me about treating my slaves with gentleness so much that“(I thought he would soon establish a deadline for freeing them.”(3

Abu-Dharr and Donating a Garment

Abu-Dharr al-Ghifari owned two long expensive togas with which he covered himself.After a while, he used one of them to make himself a garment. He used to wear acloak on top of that. He donated the other one to his slave. When the people foundout, they blamed him and said: “You would have looked more handsome if you used

.” both togas to make an attire for yourself

Abu-Dharr replied: “But I heard the Prophet of Islam say: “Clothe your slaves with



what you wear yourselves, and feed them with the same with which you feedyourselves.(4) Once the Prophet of Islam noticed a man was riding while his slave waswalking behind him. The Prophet said: “Let your slave ride with you since he is your

(brother. His spirit is similar to your spirit.”(5

Imam Ridha and Slaves

Yaser and Nader were both slaves of Imam Ridha . They said that

p: 325

.Ibid - 1.Ibid. p.206 - 2

.Ibid. quoted from “The History of Slavery” (Persian text), p.74 - 3.Islam and Human Rights, quoted from Bihar al-Anwar, v.16, p.40 - 4

.Ibid. quoted from The History of Slavery (Persian text), p.74 - 5

Imam Ridha told them: “Whenever you see me while you are sitting down and eating,(do not move until you finish your meal.”(1

Imam Sadiq and Slaves

Once Imam Sadiq asked one of his slaves to go and do something. He went, and didnot return on time. The Imam went after him, and found him asleep. He sat there andwaited until he woke up. Then Imam Sadiq faced him and said: “O man! Why do yousleep both at night and during the daytime? The night is for you to rest, and the day isfor you to struggle to fulfill your needs.”(2) The few examples above are only cited toillustrate how the Immaculate Imams treated their slaves and how much they

.honored them and respected them

Pledges for the Slaves

The Prophet of Islam did a lot to raise the status of the slaves. As an example, hemade a pledge of brotherhood for slaves such as Bilal al-Habashi (the Abyssinian),Zayd ibn Harithe and Kharizat ibn Zayd with free Muslims such as Khalid ibn Rowayhe



Khasami, Hamza ibn Abi Talib and Abu Bakr ibn Abi Quhafah. He also married offmany of the women from noble families to the slaves. He first married off his ownaunt’s first daughter named Zaynab, the daughter of Jahsh to the slave named Zayd

.ibn Harithe

Then he married off the daughter of the head of the Bani Bayazeh tribe - thedaughter of Zeyad ibn Lobayd to Jowbayr. In addition to this, he appointed Usama ibn

Zayd (the son

p: 326

.Ibid. quoted from Bihar al-Anwar, v.15, p.41 - 1.Ibid - 2

of a slave) to be the head of the Islamic armed forces and go to Syria to fight with theRoman enemies. This he did even though there were many brave free men such asUmar, Abu Bakr, and others from among the immigrants(1) and the helpers(2)

.available to fill that position

The Rewards for Freeing Slaves

So far, we have expressed the importance of the rights of the slaves as expressed bythe Noble Prophet of Islam and the Immaculate Imams . Now we shall discuss therewards for freeing slaves. We have already discussed the rights of the trainerthrough ownership, and the issue related to free slaves. There is a section in Wasa`ilal-Shī`ah by Sheikh Toosi called “Kitab ul-‘Itq”. In the first chapter of this sectioncalled “Bab ul-Estehbabeh” there are many traditions regarding the rewards for

.freeing slaves. We will mention a few of them here

In the first tradition in this chapter we read: “Muhammad ibn al-Husayn quoted on theauthority of al-Husayn ibn al-Sa’ed on the authority of Abi Abdullah Ja’far ibn

: Muhammad

.رانلا نم اوضع هنم وضع لکب لجو زع هللا قتعی



God the Exalted the High will save whoever frees his slave from the Fire. For every“(organ that he frees, God will save one of his organs from the Fire.”(3

In the fourth tradition in this chapter we read: “Husayn ibn Muhammad quoted on theauthority of al-Hasan ibn Ali on the authority of his grandfathers on the authority of

:Bashir an-Nab’bal that he heard Imam Sadiq say

قتعأ نم

p: 327

.Those who emigrated from Makkah to Madina - 1Those who lived in Madina and helped the Prophet and the other emigrants who - 2

.accompanied him.Wasa’il al-Shi’ah, v.16, pp. 2-4 - 3

.رانلا نم اوضع هنم وضع لک ناکم هنع هللا رفک هللا هجول هحلاص همسن

God will forgive whoever frees a good servant of God for God’s sake. God will save“(his organs from the Fire (of Hell) - an organ will be saved for each organ freed.”(1

The Evening of the Day of ‘Arafah498 and Freeing Slaves

In the sixth tradition of this chapter, Imam Sadiq has been quoted as saying: “TheCommander of the Faithful Imam Ali freed one thousand slaves using money heearned with his own hard work.” In the second chapter of this section, it has beenstated that it is recommended to free slaves on the evening of the day of ‘Arafah. Two

:traditions from Imam Sadiq have been narrated to support this. The first one is

.هقدصلاو قتعلاب هفرع مویو هفرع هیشع هللا یلإ برقتی نأ لجرلل بحتسی

It is recommended for man to seek proximity to God on the day and evening of“(‘Arafah by freeing slaves and giving charity.”(2

Thus from what we have described one can better comprehend the depth of themeaningful words of Imam Sajjad regarding slaves. Therefore, we should treat them



.as the Noble Prophet and the Immaculate Imams did

The Rights of Relationship

محرلا قوقح

Right n. 22: The Right of the Mother

point

مألا قح

کتقو اهنأو ادـحأ ، دـحأ معطی ام ال اهبلق هرمث نم کتمعطأو ادـحأ دـحأ لـمحی ـال ثیح کـتلمح اـهنأ ملعت نأـف کمأ ، قحف اهملأو اههورکم هیف امل هلمتحم هلباوم ، هحرف کلذب ، هرشبتسم اهحراوج عیمجو اهرشبو اهرعـشو اهلجرو اهدیو اهرـصبو اهعمـسب

کیورتو يرعتو ، كوسکتو یه ، عوجتو عبـشت نأ تیـضرف ضرألا یلإ کتجرخأو هردقلا دـی کنع اهتعفد یتح اهمغو اهلقثو ، أمظتو

p: 328

.Ibid - 1Wasa’il al-Shi’ah, v.16, pp.2-4 - 2

، ءاقـس کل اهیدـثو ءاوح ، کل اهرجحو ءاعو ، کل اهنطب ناکو اـهقرأب ، مونلاـب كذذـلتو اهـسؤبب ، کـمعنتو یحـضتو ، کلظتو .هقیفوتو هللا نوعب الإ هیلع ردقت الو کلذ ردق یلع اهرکشتف کنودو ، کل اهدربو ایندلا رح رشابت ءاقو ، کل اهسفنو

Then the right of your mother is that you should know that she carried you where noone carries anyone, and she fed you with the fruit of her heart - that which no onefeeds anyone, and she protected you with her hearing and sight, and her hands andlegs, and her hair and skin and all her other organs. She was highly delighted to do so.She was happy and eager, enduring the harm and the pains, and the heaviness andthe grief until the Mighty Hand expelled you out of her and delivered you out to the

.Earth

She did not care if she went hungry as long as you ate, and if she was naked as longas you were clothed, and if she was thirsty as long as you drank, and if she was in thesun as long as you were in the shade, and if she was miserable as long as you were



happy, and if she was deprived of sleeping as long as you were resting. And herabdomen was your abode, and her lap was your seat, and her breast was your supplyof drink, and her soul was your fort. She protected you from the heat and the cold of

this world. Then you should

p: 329

thank her for all that. You will not be able to show her gratitude unless through God's.help and His granting you success

’The Meaning of ‘Umm

The Arabic word ‘Umm’ that is used for mother really means the root and thefoundation. It is so widely used to mean mother that its other meanings are

.overshadowed

The Use of ‘Umm’ in the Qur’an

One of the uses of ‘Umm’ in the Qur’an is to refer to a real mother as in the following:verse

نیلسرملا نم هولعاجو کیلإ هودار انإ ینزحت الو یفاخت الو میلا یف هیقلأف هیلع تفخ اذإف هیعضرأ نأ یسوم مأ یلإ انیحوأو

So We sent this inspiration to the mother of Moses: "Suckle (thy child)…” [The Holy“[Qur’an, al-Qasas 28:7

The second use of ‘Umm’ in the Qur’an is to refer to its basic meaning of root and:foundation as in the following verse

رخأو باتکلا مأ نه تامکحم تایآ هنم باتکلا کیلع لزنأ يذلا وه

He it is Who has sent down to thee the Book: In it are verses basic or fundamental (of“established meaning); they are the foundation of the Book: others are

[allegorical.”[The Holy Qur’an, Al-i-Imran 3:7

The third use of the word ‘Umm’ in the Qur’an is to refer to the greatest of several:things or the central one as in the following verse



اهلوح نمو يرقلا مأ رذنتل

that thou mayest warn the Mother of Cities(1) and all around her(2)…” [The Holy “…[Qur’an, al-Shura 42:7

Mecca was the central town in Arabia like the capital cities in the world today. Otherssay that Mecca is called the mother of cities because

p: 330

Makkah - 1.The world - 2

the Earth started to expand starting from there, and that Mecca is the first spotcreated and the first piece of dry land on the Earth. The wives of the Prophet are alsoconsidered the mothers of the believers in the Qur’an as we read in the following

:verse

مهتاهمأ هجاوزأو مهسفنأ نم نینمؤملاب یلوأ یبنلا

The Prophet is closer to the Believers than their own selves, and his wives are their“[mothers…” [The Holy Qur’an, al-Ahzab 33:6

Considering the various meanings mentioned above one can better understand the.importance of the rights of the mother

Mother Suffers Pain

Now that we have reviewed the meanings of the word ‘Umm’ in Arabic we willconsider the various important points that Imam Sajjad expressed regarding therights of the mother. Imam Sajjad starts his discussion with pregnancy and describes.how a mother suffers the hardships of the period of pregnancy and the pains of labor

This is the type of hardship that no one else is ready to suffer for our sake. This point:is clearly stressed in the Holy Qur’an in the following verse



لاق هنس نیعبرأ غلبو هدشأ غلب اذإ یتح ارهش نوثالث هلاصفو هلمحو اهرک هتعضوو اهرک همأ هتلمح اناسحإ هیدلاوب ناسنإلا انیصوو کیلإ تبت ینإ یتیرذ یف یل حلـصأو هاضرت احلاص لـمعأ نأو يدـلاو یلعو یلع تمعنأ یتلا کـتمعن رکـشأ نأ ینعزوأ بر

نیملسملا نم ینإو

We have enjoined on man kindness to his parents: In pain did his mother bear him,“and in pain did she give him birth. The carrying of the (child) to

p: 331

his weaning is (a period of) thirty months. At length, when he reaches the age of fullstrength and attains forty years, he says, "O my Lord! Grant me that I may be gratefulfor Thy favor, which Thou has bestowed upon me, and upon both my parents, andthat I may work righteousness such as Thou mayest approve; and be gracious to mein my issue. Truly have I turned to Thee and truly do I bow (to Thee) in Islam."[The

[Holy Qur’an, al-Ahqaf 46:15


ریصملا یلإ کیدلاولو یل رکشا نأ نیماع یف هلاصفو نهو یلع انهو همأ هتلمح هیدلاوب ناسنإلا انیصوو

And We have enjoined on man (to be good) to his parents: in travail upon travail did “his mother bear him, and in years twain was his weaning: (hear the command), "Showgratitude to Me and to thy parents: to Me is (thy final) Goal.”[The Holy Qur’an, Luqman

[31:14

The period of pregnancy is one of the most difficult times of a mother’s life. She has toput up with many hardships from the time that she gets pregnant. She has to give alot of her own energy to the fetus that is growing inside her. That is why she gets

.weak and develops many problems during pregnancy

The Period of Pregnancy

As the fetus grows it draws more and more of the materials from the mother’s body.It even affects her bones and her nerves. At times, it even does not let her rest, eat or

sleep. Near



p: 332

the end of the period of pregnancy when the baby has grown, it even becomesdifficult for the mother to sit up or stand up. However, the mother suffers all thesedifficulties due to the love she has for the baby that will soon be born: the baby that

.will smile at his mother once it is born

Delivery is one of the hardest to bear periods of a mother’s life. There are evenmothers who lose their precious life during delivery. A mother is like a carrier who isdelivering the most important package with which she is entrusted. She must safelydeliver the baby. That is why she must take all necessary precautions to safely deliverher baby. She must be very careful about what she eats, how she moves, where she

.rests, and her hygiene during the full period of pregnancy

The duration of the trip for the package that a mother carries is nine months and noless. She must be careful that it is not harmed before reaching its destination. Thebaby might be harmed at any moment. The baby does not have a spirit until it reachesnearly the age of four months and ten days. Then the baby will push and the motherwill be hurt, but she will thank God for her baby being alive. After a long period ofhardship and suffering, the baby is born and a new period of life begins for the

.mother

During the period of breast-feeding, the mother must

p: 333

spend all her days and nights to fulfill all the needs of the baby. The baby cannot talkduring this period. He cannot tell where he is feeling pain. His only language is that ofcrying, and the mother must recognize all he needs through his crying. The cleansingof the baby is another very difficult task in this period. The mother must also take care

.of the baby during times of illness

The Period of Breast-Feeding

The Qur’an states that the period of breast-feeding is two years as in the following



:verse

هعاضرلا متی نأ دارأ نمل نیلماک نیلوح نهدالوأ نعضری تادلاولاو

The mothers shall give suck to their offspring for two whole years, if the father“[desires to complete the term…” [The Holy Qur’an, al-Baqarah 2:233

In another verse, the full period of pregnancy and breast-feeding is said to be thirty:months

ارهش نوثالث هلاصفو هلمحو

The carrying of the (child) to his weaning is (a period of) thirty months." [The Holy[Qur’an, al-Ahqaf 46:15

Once we subtract 24 from 30, we get 6. Could the period of pregnancy end after sixmonths? The jurisprudents and interpreters of the Qur’an have stated that theminimum period of pregnancy is six months, and the maximum period of breast-feeding is twenty-four months. It has been recorded that some children have beenborn after six months of pregnancy. We can also conclude that the sooner the baby isborn, the longer it must be breast-fed so that this thirty-month period of development

.is completed

Ibn `Abbas has been narrated as saying that whenever

p: 334

a pregnancy lasts for 9 months, the mother should breast-feed the baby for 21months. However, if the pregnancy lasts for 6 months, then the mother should breast-feed the baby for at least 24 months.(1) This is also supported by natural laws since theshortcomings of the period of pregnancy must be compensated for during the periodof breast-feeding. Therefore, we notice that a mother performs great sacrifices for

.her baby during the periods of pregnancy and breast-feeding

These sacrifices are both physical and emotional. It is interesting to note that theQur’anic verse Ahqaf 46:15 stresses kindness to both parents, but goes on to mention



the sufferings of the mother and the hardships she has to go through on one’s behalf.This is to awaken us, and to make us realize her great rights incumbent upon us. Thenit recommends that we thank God and both our parents who are the means by which

.God’s blessings are delivered to us

The Mother’s Share in the Development of the Child

In the verses cited above, we were instructed to be kind to both of our parents. Whichof the parents has a greater share in the development of the child? The Qur’an hasgiven a greater share to the mother due to her efforts and role during the period ofpregnancy and breast-feeding. Once the sperm unites with the egg to form the initialfetus, the parents have an equal share in the development of the child. However, the

mother feeds the fetus in the uterus and carries the baby until

p: 335


.she delivers it

Thus, she has a greater share in the development of the baby. Alexis Carl said: “Bothparents have an equal share in the initial development of the cells from which othercells are constructed through successive divisions. However, in addition to providinghalf of the cell, the mother provides for the protoplasm that encompasses the cell.Thus, she has a greater share in the development of the fetus compared to thefather. The man’s duty in the development of the fetus is for a short time. However,the mother supports the fetus for nearly nine months during which it is fed by blood

(delivered to it from the mother’s uterus.(1

The Effects of the Mother on the Fetus

The fetus is like a part of the mother when it is in her uterus. All the physical andpsychological states of the mother affect the child. The mother’s physical state andwhat she eats all affect the child. Likewise, her thoughts and temper also affect thechild. Should the mother get scared during pregnancy she will get pale. However, the



fetus will be more seriously hurt. In Ea’jaze Khorakiha we read: “If a pregnant womangets so scared that she gets pale and shivers, then there will be certain marks on thechild’s skin.”(2) A mother’s sadness, anger, getting upset, getting suspicious, getting

(envious, her animosities and other bad or good traits will affect the child.” (3

The Period of Breast-Feeding as Viewed by the Qur’an

:Consider the following verse of the Qur’an

فورعملاب نهتوسکو نهقزر هل دولوملا یلعو هعاضرلا متی نأ دارأ نمل نیلماک نیلوح نهدالوأ نعضری تادلاولاو

p: 336

Koodak (Guftar-i-Falsafi), v.1, p.96; quoted from Insan Mawjud Nashenakhteh, - 1.pp.85-86

.Ea’jaze Khorakiha, p.172 - 2.Koodak, v.1, p.118 - 3

امهنم ضارت نع الاصف ادارأ نإف کلذ لثم ثراولا یلعو هدـلوب هل دولوم الو اهدـلوب هدـلاو رآضت اهعـسو ال الإ سفن فلکت ـال نأ اوملعاو هللا اوقتاو فورعملاب متیتآ ام متملس اذإ مکیلع حانج الف مکدالوأ اوعضرتست نأ متدرأ نإو امهیلع حانج الف رواشتو

ریصب نولمعت امب هللا

The mothers shall give suck to their offspring for two whole years, if the father“desires to complete the term. But he shall bear the cost of their food and clothing onequitable terms. No soul shall have a burden laid on it greater than it can bear. No

.mother shall be treated unfairly on account of her child

Nor father on account of his child, an heir shall be chargeable in the same way. If theyboth decide on weaning, by mutual consent, and after due consultation, there is noblame on them. If ye decide on a foster-mother for your offspring, there is no blameon you, provided ye pay (the mother) what ye offered, on equitable terms. But fear

[God and know that God sees well what ye do.” [The Holy Qur’an, al-Baqarah 2:233

In this verse the Qur’anic instructions about breast-feeding are outlined. We can:summarize them as follows



The right to breast-feed for two years belongs to the mother. It is the mother who 1takes care of the baby. Although the father has the right of authority over smallchildren, the Qur’an has given the right of breast-feeding to the mother since breast-

feeding establishes physical and emotional ties between

p: 337

the child and the mother. In short, “the mother shall give suck to their offspring for….” two whole years

The period of breast-feeding does not have to be two whole years unless the father 2desires to complete the term considering the child’s health. If the mother wants to

.reduce that period, she can breast-feed for a shorter time

During the breast-feeding period, all the living expenses of the mother including 3food and clothing are to be paid for by the father of the child even if they get divorced,

.so that the mother can breast-feed the baby without any worries

Neither the father nor the mother has the right to sacrifice the children’s life in order 4to resolve their own differences. This would impart an irreversible psychological blowto the child. Men should be careful not to violate the mother’s right to breast-feedtheir child by taking the baby away during that period. Mothers who are granted this

.right should not abuse it either

If the father dies during the period of breast-feeding, his inheritors should provide 5.for the living expenses of the breast-feeding mother

It is up to both parents to mutually agree to stop breast-feeding the child whenever 6.they think it proper to do so based on the child’s physical conditions

We can never take away the mother’s right to breast-feed her child unless she 7refuses to do so herself or there is a problem with her breast-feeding the baby. In

such a case, we can hire another

p: 338



woman to breast-feed the child- partially or fully.(1) Thus, we see that breast-feeding.is the right of the mother. Now let us see how milk is produced in her body

Milk Formation


نیبراشلل اغئآس اصلاخ انبل مدو ثرف نیب نم هنوطب یف امم مکیقسن هربعل ماعنألا یف مکل نإو

And verily in cattle (too) will ye find an instructive sign. From what is within their“bodies between excretions and blood, We produce, for your drink, milk, pure and

[agreeable to those who drink it.” [The Holy Qur’an, al-Naĥl 16:66

As this verse states milk is produced from what is within the body between excretionsand blood. It has been proven that when food is digested in the stomach and is readyto be absorbed it is spread across a very large surface in the stomach and theintestines where there are millions of tiny veins that extract the useful substancesfrom it. This is absorbed by a sophisticated tree-like structure that starts at thenipples. When the mother eats food, her body extracts its nutrients and delivers it

.through this network to the fetus in the mother’s uterus

Once the baby is born and the umbilical cord is cut, food can no longer reach it thisway. However, the same network directs it towards the nipples. New processing stepsare carried out by the mammary glands and a new product called milk is produced forthe baby. Milk is something in between excretions and blood. The glands in the

breasts use the amino

p: 339

.Tafsir-i-Namunah, v.2, pp.131-135 - 1

acids stored in the body to build the needed proteins. Some of the nutrients in milk do.not exist in blood. They are produced in the glands(1) in the breast

Other nutrients like salt, phosphates, and vitamins enter the milk directly from the



blood. Other nutrients like lactose are derived from the blood, but the breastsconsiderably process them. As you can see milk production is the result of absorptionof food nutrients in the blood and its direct contact with the breasts. However, milkdoes not look like blood nor does it smell like the excretions. Scientists have statedthat at least five hundred litres of blood must circulate through the breasts in order to

.produce one liter of milk

To produce one litre of blood a lot of food has to go through the intestines. (2) Milknutrients include sodium, potassium, calcium, magnesium, zinc, copper, iron,phosphorous, chlorine, iodine, and sulphate as well as oxygen, nitrogen and carbonicacid. It also contains sugar in the form of lactose. Milk has B, P, A and D vitamins.(3)

:That is why the Prophet said

.نبللا الإ بارشلاو ماعطلا ناکم يزجی سیل

(The only thing that can be substituted for food and water is milk.”(4“

Milk: Light and Perfect Food

Milk is a pure and delicious form of food that is suitable for people of all ages. That iswhy people who get ill are instructed to drink milk. Milk is very effective in the growth

of bones and is recommended in case of bone injuries. It may be that the Qur’anic

p: 340

Milk is produced in small sac-like glands (alveoli) in the breast. These sacs develop - 1after specific hormonal (estrogen, progesterone, pituitary prolactin and placentallactogen) stimulation that begins during four to six months (second trimester) of

.pregnancy.Awwalin Daneshgah wa Akharin Payambar, v.6, pp.71-77 - 2

Mercury can also appear in milk due to silver tooth fillings. Neonatal uptake of - 3mercury (Hg) from milk was examined in a pregnant sheep model, where radioactivemercury (Hg203)/silver tooth fillings (amalgam) were newly placed. A crossoverexperimental design was used in which lactating ewes nursed foster lambs. In a



parallel study, the relationship between dental history and breast milk concentrationsof Hg was also examined in 33 lactating women. Results from the animal studiesshowed that during pregnancy, a primary fetal site of amalgam Hg concentration isthe liver, and after delivery the neonatal lamb kidney receives additional amalgam Hgfrom mother’s milk. In lactating women with aged amalgam fillings, increased Hgexcretion in breast milk and urine correlated with the number of fillings or Hg vaporconcentration levels in mouth air. It was concuded that Hg originating from maternalamalgam tooth fillings transfers across the placenta to the fetus, across themammary gland into milk ingested by the newborn, and ultimately into neonatal bodytissues. Comparisons are made to the US minimal risk level recently established foradult Hg exposure. These findings suggest that placement and removal of “silver”tooth fillings in pregnant and lactating humans will subject the fetus and neonate to

.unnecessary risk of Hg exposure.Awwalin Daneshgah wa Akharin Payambar, v.6, p.100 - 4

reference to the purity of milk refers to its ability in speeding up bone growth. This is.also understood from the jurisprudents’ decrees on breast-feeding

They say: “If a child is breast-fed by some lady and his bones get strong and he getschubby then he becomes familiar to her.” They also say: “Fifteen times of consecutivebreast-feeding or even a full day and night of consecutive breast-feeding will causethis familiar state.” It can be concluded that even a full day and night period of breast-

(feeding can result in the strengthening of bones and the growth of the body.(1

It should also be said that breast-feeding the newly-born with the initial milkproduced in the mother’s breast is extremely important. In books on Islamicjurisprudence we read: “The life of the child depends on this. For this reason it isconsidered to be an obligatory act to feed the baby with the initial milk produced in thebreast right after it is born.”(2) It is perhaps for this reason that it was revealed to themother of Moses to breast-feed him before putting him in the river as we read in the

:following verse

میلا یف هیقلأف هیلع تفخ اذإف هیعضرأ نأ یسوم مأ یلإ انیحوأو



So We sent this inspiration to the mother of Moses: "Suckle (thy child), but when thou[hast fears about him, cast him into the river." [The Holy Qur’an, al-Qasas 28:7

It is through the milk that many of the characteristics of the mother are transferred to.the child

p: 341

.Tafsir-i-Namunah, v.1, p.292 - 1.Sharh-i- Lum’ah, Kitab al-Nikah, v.5, p.452 - 2

Imam Ali hit Muhammad Hanifeh and said: “You have inherited fear from yourmother.” The Prophet of God only drank his own mother’s milk and did not accept tobe breast-fed by any other woman. Thus, we realize how important breast-feeding is

.in the development and growth of the child

.

Mother is at the Full Service of the Child

All of the mother’s time is spent caring for the child from the moment it is born. Even amoment of neglect of the child by the mother might result in the death of the child.The day and night caring of the child by the mother deprives her of the necessary restthat she needs herself. However, the natural love for the child makes all this bearable.

.” This has been expressed by Imam Sajjad as “she was highly delighted to do so

Mother’s Love

Being loved is one of the essential needs of man. Once born the need for being lovedis also born with us. We can say that the need for love ranks third after our need forfood and water. Psychologists consider it one of the strongest psychological

.excitements

Being loved is not just needed during childhood. Rather it is a need that laststhroughout our life cycle, but is fulfilled in various forms. We can see the



manifestations of the need to be loved in children. When not paid enough attention,they hang onto their parents. When other children are loved, they get jealous. In

adults, we see that women get jealous of other women who talk to their fiancés

p: 342

or husbands. Young people compete with each other to attract someone to.themselves

Some psychologists believe that children have certain needs that are fulfilled with thesensation of warmth they feel when they are hugged or caressed. Should this neednot be fulfilled, there will be bad consequences for the child. One of the scientists whobelieved in this said: “When children are born they should sleep with their mother andnot be sent to a nursery since their need for the warmth of being hugged and

.” caressed will not be fulfilled

Some psychologists even think that when for some reason a child’s mother cannotsleep with the child, she should have another mother take care of and caress the

(baby. That is why nurseries have been established.(1

Does the Baby Realize the Lack of the Mother

This question has been left unanswered since babies do not talk. However, a fewexperiments were conducted to discover the answer. In one study, several babymonkeys were given to a fake mother. The baby monkeys had the same reactionsthey had to their real mothers. The most acceptable fake mother for the baby

.monkeys was one constructed with a stick wrapped with sponge and rough material

This one was preferred over another one that was not soft enough for the babymonkey to hug, but produced warm milk for the baby. In these experiments, it wasnoticed that whenever the baby monkeys faced a stressful situation, they ran to theirfake mothers and hugged it. Can we conclude that children need the physical touch of

p: 343



.Usul-i-Ravanshenasi Ma’an, v.1, p.441 - 1

?their mother

A Mother’s Sacrifice

A mother prefers the life of the child over her own and even at times some motherswill sacrifice their own lives to save their babies. A mother can stand hardships butcannot stand to hear her baby cry. As Imam Sajjad said: “She did not care if she went

…” hungry as long as you ate, and if she was naked as long as you were clothed

A mother loves her baby in two forms. One form is a sense of maternal love like notbeing able to stand the baby cry. However, she also has an intellectual love for thebaby. She takes him to the doctor when he gets ill. The doctor might operate on thechild. The mother knows that this operation will cause the child to bleed. She will crybut withstand the operation until the child is cured. If asked why, she would say thatshe prefers a little damage done to the child to receive the great benefit of becoming

.healthy

Heaven is Under the Mothers’ Feet

The position of the mother is so lofty that the Prophet has advised us that in order togo to Heaven we must serve our mothers. This is similar to other traditions in whichHeaven has been presented as being under the shade of the swords of those whofight in the way of God. Now let us look at a few traditions in this regard.(1) The

:Prophet of God said

.تاهمألا مادقأ تحت هنجلا

.” Heaven lies under the feet of mothers“

Moses the son of Imran

p: 344

.Mizan al-Hikmah, v.10, pp.712-713 - 1



asked God for advice three times. God advised him to His own pure Self for all thosethree times. However, Moses asked for more advice. God advised him regarding his

.mother twice and advised him regarding his father for the third time

: لاق نم ؟ مث لاـق : .کمأ لاـق : نم ؟ مث : لاـق .کمأ لاـق : ربأ ؟ نم هللا ، لوسر اـی لاـقف : هلآو هیلع هللا یلـص یبنلا یلإ لـجر ءاـج .كابأ لاق : نم ؟ مث لاق : .کمأ

A man went to see the Prophet of God and said: “O Prophet of God! Whom shall I treatwell?” He said: “Your mother.” The man asked: “Who else?” The Prophet said: “Yourmother.” The man asked: “Who else?” Again, the Prophet said: “Your mother.” Again,

.” the man asked: “Who else?” This time the Prophet said: “Your father

Thus, we can see that our mothers have a greater right incumbent upon us. We cansay that the mother’s share is three times that of the father’s based on the abovetradition. Even though the father pays for the expenses of the child, the mother has agreater role in the period of pregnancy, breast-feeding and upbringing of the child.The father just pays for the needs, but it is the mother who is always with the child

.and never leaves him alone and whole-heartedly attends to him

Serve the Mother or the Front

A young man went to see the Prophet along with his mother. He wanted to go to the:front but his mother would not let him do so. The Prophet said

نإو رق کمأ دنع

p: 345

.داهجلا یف کل ام لثم اهدنع رجألا نم کل

Be at the service of your mother since it is not any less of a service than going to the“.” war front

Right n. 23: The Right of the Father

point



بألا قح

لصأ كابأ نأ ملعاف کبجعی امم کسفن یف تیأر امهمف .نکت مل هالول کنأو هعرف ، کنأو کلصأ ، هنأ ملعتف کیبأ قح امأو .هللااب الإ هوق الو کلذ ردق یلع هرکشاو هللا دمحاو هیف کیلع همعنلا

And the right of your father is that you should know that he is your root and you arehis branch. And without him, you would not be. Whenever you see anything in yourselfwhich pleases you, you should know that your father is the root of its blessing uponyou. So praise God and thank Him in recognition of that. And there is no power but in

.God

Father as the Root of the Child

Imam Sajjad points out the most fundamental cause-effect relationship between afather and his child. This scientific and philosophical principle states that the father isthe root of the child, or the cause of the existence of the child. Were it not for theexistence of the father, the child would not exist. The existence of the child is

.dependent on the existence of his father. This is manifested all over the world

The Imam reminds the children of the importance of the existence of the father andexplicitly declares that the father is the root and the children are like his branches.

Thus, whatever is manifested in the child has its roots in the existence of

p: 346

his father. Another important issue is that once a child is born he starts to grow up andcontinues his development while his father may have already completed his growth or

.be near its completion

Therefore, it is always the cause that as the child is flourishing and becoming strongerday by day, his father is getting weaker every day. The child who realizes that he isgetting stronger than his father might become too proud of himself. If he starts to feelsuperior to his father, he might forget to respect his father or even disrespect him.Imam Sajjad advises the children to remember that their father is the root of

.whatever excellent qualities they have whenever they feel this way



This will help them overcome such sense of superiority over their father. Imam Sajjadalso recommends the children to be grateful and recognize the blessings granted tothem. Hence, they will be responsible children and fulfill all their duties regarding theirfather. This way they will also be saved from the harms they might experience in case

.their parents damn them

At last, Imam Sajjad stresses that recognizing the blessings from our father, his rightsand properly performing our duties regarding him is only possible through divineassistance, and we should ask God to help us in this respect. In the chapter on therights of the mother, the Qur’anic verses stress that we should treat our parents with

kindness. We will not reiterate those here again, and suffice to the

p: 347

.presentation of traditions related to respect for the father

Traditions on the Importance of the Father

Muhammad ibn Yahya quoted on the authority of Ahmad ibn Esa on the authority ofHasan ibn Mahboob on the authority of Abi Val’lad Han’nat who asked Imam Sadiq

:regarding the meaning of the following verse of the Holy Qur’an

اناسحإ نیدلاولابو

[And that ye be kind to parents.” [The Holy Qur’an, Bani Israil 17:23 “…

:Imam Sadiq said

.نیینغتسم اناک نإو هیلإ ناجاتحی امم ائیش كالأسی نأ امهفلکت نأو ال امهتبحص نسحت نأ ناسحإلا

Goodness (ihsan) is that you associate with them well and that you do not constrain“.” them to ask you for what they need, even if they may be rich

Then Imam Sadiq mentioned the verse of Holy Qur’an that states that you cannot get:any food unless you give in charity out of what you like. Then Imam Sadiq said

الف كارجـضأ نإ لاق : “ امهرهنت الو فأ امهل لقت الف امهالک وأ امهدحأ ربکلا كدـنع نغلبی امإ : " یلاعتو كرابت هللا لوق امأو



لوق کنم کلذف امکل هللا رفغ امهل لقف كابرـض نإف لاق : امیرک " الوق امهل لقو " لاقو كابرـض نإ امهرهنت الو فأ امهل لقت قوف کتوص عفرت الو هقرو ، همحرب الإ امهیلإ رظنلا نم کینیع ألمت ال لاق : همحرلا " نم لذـلا حانج اـمهل ضفخاو " لاـق میرک ،

.امهمادق مدقت الو امهیدیأ ، قوف کیدی الو امهتاوصأ

As for the statement of God, the Blessed, the High: ‘Whether one or both of themattain old age in thy life, say not to them a word of contempt, nor repel them’ (17:23),

the Imam said:”If they vex you, then

p: 348

do not say a word of contempt to them and do not repel them if they strike you.” Hesaid: “‘But address them in terms of honour’ (17:23), means: Even if they strike you, sayto them: ‘May God forgive you’, and that will be your addressing them in terms ofhonour”. He said: “’And, out of kindness, lower to them the wing of humility’ (17:24),means: Do not look at them directly except with mercy and compassion. Do not raiseyour voice above their voices, or your hands above theirs, and do not walk ahead of

(them.”(1

.All this means that you should not hurt them

Ibn Mahboob quoted on the authority of Khalid ibn Nafih Bujali on the authority of : Muhammad ibn Marwan on the authority of Imam Sadiq

: لاقف ینصوأ ، هللا لوسر ای لاقف : ص ) ) یبنلا یتأ الجر نإ

:A man went to see the Prophet and asked him for advice. The Prophet said“

نإو نیتیم ، وأ اناک نییح امهربو امهعطأف کیدـلاوو نامیإلاب ، نئمطم کبلقو الإ تبذـعو رانلاب تقرح نإو ائیـش هللااب كرـشت ال .نامیإلا نم کلذ نإف لعفاف کلامو کلهأ نم جرخت نأ كارمأ

Do not set any partners for God even if you are tortured or burnt in fire, but that your“heart should be secure in faith. Obey your parents, and be kind to them whether theyare living or deceased. If they order you to leave your family and your possessions, do

(so, since that is part of faith.”(2

Ali ibn Ibrahim quoted on the authority of Muhammad ibn



p: 349

.Usul al-Kafi, v.2, p.157 - 1.Ibid. p.158 - 2

Esa ibn Ubayd on the authority of Yunus ibn Abdul Rahman on the authority of Durustibn Abi Mansoor on the authority of Imam Kazim : “A man asked the Noble Prophet

:about the right of a father incumbent upon his child. The Prophet replied

.هل بستسی الو هلبق ، سلجی الو هیدی ، نیب یشمی الو همساب ، هیمسی ال

He should not call his father by his name, and he should not walk ahead of him. He“should not sit down before he does, and should not do things to cause his father to be

(blamed or sworn at.”(1

Muhammad ibn Yahya quoted on the authority of so and so on the authority ofIbrahim ibn Shoaib that he told Imam Sadiq : “My father has gotten old, and is so weak

:that I have to accompany him to the toilet. Should I do so?” The Prophet said

.ادغ کل هنج هنإف كدیب ، همقلو لعفاف ، هنم کلذ یلت نأ تعطتسا نإ

Do so if you can. Put food in his mouth with your own hands, and you will see that“(your reward will be the Garden of Heaven in the Hereafter.”(2

Therefore, Imam Sadiq recommends that children take care of their parents when.they get old and weak just as they did when the children were young and weak

The establishment of homes for the elderly can be justified today if they are to houseill, poor, homeless and lonely old people, or those elders who want to live in such

homes themselves. However, it is very bad

p: 350

.Usul al-Kafi, v.2, p.158 - 1.Ibid. v.2, p.162 - 2



and painful that some children or grandchildren use these homes to reach their selfishdesires; and force their old parents or grandparents to leave home and go live in such

.places

They hurt their feelings in this way, and even expedite their death. The rights of theparents are so important that Islam has stressed their respect being incumbent uponchildren even if they are not Muslims. Ali ibn Ibrahim quoted on the authority of so and

: so, on the authority of Ansabat ibn Mus’ab, on the authority of Imam Baqir

وأ اناک نیرب نیدـلاولا ربو رجاـفلاو ، ربلل دـهعلاب ءاـفولاو رجاـفلاو ، ربلا یلإ هناـمألا ءادأ هصخر : نهیف یلاـعت هللا لـعجی مل ثـالث .نیرجاف

:There are three things that God has not permitted anyone to abandon“

Returning what we are entrusted with to its owner whether he is a good-doer or - 1.wicked

.Honoring our covenants whether it be with good-doers or wicked people - 2

(Being kind to our parents whether they are good-doers or wicked people.”(1 - 3

Duties of the Youth

The duties of the youth who believe in Islam was clarified in the Qur’anic verse andtraditions presented so far. They should realize that their parents have a great rightover them. They must be thankful to their parents and should never neglect or hurt

:them even if the parents do not perform their duties well. Imam Sadiq said

.هالص هل لبقت مل هل ناملاظ امهو تقام رظن هیدلاو یلإ رظن نم

God will not accept the prayers of one who looks at his parents with hatred, even“

p: 351

.Ibid - 1

(if they have not performed their duties towards him.”(1



(if they have not performed their duties towards him.”(1

Thus, we realize that even if parents hurt their children, the children must overlook.their mistakes

The Effects of Killing One’s Father

Muhammad ibn Suhayl narrated that once during the rule of Montasar he saw aPersian rug decorated with faces of kings and some Persian script. He looked at theimages more carefully and saw the face of a crowned king. Below it he read: “This isthe face of King Shiroyeh who killed his father King Khosrow Parviz, but his rule did not

.last more than six months

Then on the left side of the rug he saw the image of Yazeed ibn Valid ibn Abdulmalikwho killed his cousin to take over his rule, but he did not last more than six months too.Then he thought that Montasar’s rule would not last more than six months because

(he had also killed his father to get into power.(2

The details are as follows. Mutawakkil who was one of the Caliphs of the Abbasid clandespised Imam Ali and insulted him in his court. His son Montasar was not pleasedwith this behavior, and used to object to his father’s action. Once when Mutawakkilwas in a meeting with several important people, he insulted Imam Ali. Montasar gotupset and objected to his father. Mutawakkil verbally humiliated him in front of otherspresent. Montasar who was twenty-five years old could not stand being insulted in

.front of the people. He then decided to kill his father

Al-Mutawakkil’s Murder

Montasar employed several Turkish

p: 352

.Usul al-Kafi, v.2, p.349 - 1.Tatamat al-Muntaha, p.243 - 2

slaves in the court to kill his father. One night when Mutawakkil was having a party



and was drunk having fun with ladies, he was left in the court with Fath ibn Khaqanwho had a very high rank. Then the slaves attacked them with their swords and killedthem both. Then they pledged allegiance to Montaser the same night. AlthoughMutawakkil’s own behavior led to his being murdered; Montasar did not last morethan six months either. It was the constant blaming of Montasar by his father that

:ended this way. Consider what Imam Ali said in this regard

.جاجللا نارین بشت همالملا یف طارفإلا

(Excessive blaming will fuel the flames of stubbornness.”(1“

The Father’s Right Over the Child

Muhaqqiq Ardebili said: “It is reasonable to say that one should avoid being damnedby his parents. Traditions and Qur’anic verses also support this. Children must obeytheir parents. The jurisprudents have stated that if the leader has not declared holywar or the infidels have not attacked Muslim lands, parents can prevent their children

(from going to war.(2

Whatever is forbidden or incumbent upon one regarding strangers also holds for:parents

.One cannot travel without the permission of his parents ( 1

.One must obey his parents ( 2

.Parents can prevent one from participation in war ( 3

If one is to obey his parents or say his prayers, he should put off the prayers and do ( 4.what his parents ask him to do

There are times when parents can prevent one from attending the congregational ( 5(prayer.(3

Right n. 24: The Right of the Child

point



دلولا قح

هنأ ملعتف كدلو قح امأو

p: 353

.Jawan (Guftar-i-Falsafi), quoted from Tuhaf al-‘Uqul, p.84 - 1.Footnotes of Usul al-Kafi, v.2, p.349 - 2

.Ibid - 3

یلع هل هنوعملاو هبر یلع هلالدلاو بدألا نسح نم هتیلو امع لوئـسم کنأو هرـشو ، هریخب ایندـلا لجاع یف کیلإ فاضمو کنم یلإ رذـعملا ایندـلا ، لجاع یف هیلع هرثأ نسحب نیزتملا لمع هرمأ یف لمعاف بقاعمو ، کلذ یلع باثمف هسفن ، یفو کیف هتعاـط

.هللااب الإ هوق الو .هنم هل ذخألاو هیلع مایقلا نسحب هنیبو کنیب امیف هبر

And the right of your child is that you should know that he is from you and he will beascribed to you in this world due to both his good deeds and his evil deeds. And youare responsible for what has been entrusted to you in teaching him good conduct, andguiding him toward his Lord and helping him to obey Him on your behalf and for

(himself. Then you will be rewarded for so doing, and you will be punished.(1

Then regarding his affairs, act like one who will be proud of bringing him up in thisworld, and one who is excused by his Lord for what is between you and him for takinggood care of him, and the good results you achieved. And there is no power but in

.God

:Imam Sajjad mentions the following points regarding the rights of children

A father should not forget that the child is his and that the child’s good or bad deeds 1.will be ascribed to him

A father is responsible for guiding the child to obey God, and to teach and educate 2.him

A father should not be indifferent to the result 3

p: 354



.If you fail - 1

of the deeds of his child. There will be rewards for the child’s good deeds, and.punishment for the child’s bad deeds for the father, too

A father should do his best to raise the child so that his excuse is acceptable both to 4.his child and God

The rights of parents were presented in previous chapters. In this chapter, ImamSajjad presents the rights of children incumbent upon parents. There is no doubt thatthe very foundation of each child starts when a couple gets married and realizes thatthe fruit of their love and mutual life will be the children that they have and raise.Some of the traits of the children are genetically inherited from their parents. Children

.are thus a reflection of their parents’ characteristics

The issue of genetic inheritance of traits also holds true in plants and animals, and isnot to be discussed here further. Once by God’s will the child is born into this materialworld, Islam considers the parents highly responsible towards him. They should firstrealize the importance of this issue, and seek God’s help in fulfilling their heavy duties.

.We will briefly discuss these duties here

To successfully raise children, parents should consider the following two importantpoints. First, they should revive the child’s potential talents, and secondly they shouldwork to eliminate the child’s wrong or harmful inclinations. A good teacher is one whostudies and discovers the child’s talents and uses practical and scientific methods to

develop them to the point

p: 355

of their perfection and application. He also destroys the potentially bad hereditary:inclinations left over in the child from his parents or grandparents. Imam Sadiq said

.هبیدأت یف هغلابملاو همسا نیسحتو هتدلاول هرایتخا لاصخ : ثالث هدلاو یلع دلولل بجیو

Three rights for the child are incumbent upon his father: selecting a (good) mother“



(for him, giving him a good name, and exerting the utmost effort in raising him well.”(1

Thus Imam Sadiq has considered that parents must exert all efforts to raise their.children

:Imam Sajjad said

.مهربو مهبیدأتو مهتیبرت یلع ینعأو

O God! Please help me in raising and educating my children and making them good“(people.”(2

Thus, we realize that raising children is a hard task and everyone should seek God’s.help in this important affair

The Rights of Children

Children have certain rights over their parents from the time that they are born. Thefirst right relates to naming them. This right has been mentioned in many traditions.

:The Prophet said

.هبدأ نسحیو همسا نسحی نأ دلاولا یلع دلولا قح نم

Among the rights of child over the father are that he chooses a good name for him,“(and raises him well.”(3

:The Prophet said

.نمحرلادبعو هللادبع ءامسألا نسحأو ءایبنألا ءامسأ مکدالوأ اومس

Give your children the names of the Prophets. The best names are Abdullah and Abd“(al-Rahman.” (4

:The Prophet said

.غلب اذإ هجوزیو هباتکلا هملعیو همسا نسحی هثالث : هدلاو یلع دلولا قح نم

Children have three rights over their father: that he give them a good name, teach“



(them how to read and write, and marry them off when they mature.”(5

:Imam Ali said

قح

p: 356

.Tuhaf al-‘Uqul, p.238 - 1.Sahifah al-Sajjadiyah - 2

.Mustadrak al-Wasa’il, v.2, p.618 - 3.Makarim al-Akhlaq, p.220 - 4

.Ibid - 5

.نآرقلا هملعیو هبدأ نسحیو همسا نسحی نأ دلاولا یلع دلولا

The right of a child incumbent upon his father is that the father should choose a good“(name for him and teach him good etiquette and the Qur’an.”(1

Changing bad Names by the Prophet

The Prophet Muhammad changed bad names of people and places to good ones andfreed the people from bad feelings and humiliation due to having a bad name. ImamSadiq quoted on the authority of his father that the Prophet changed the ugly names

(of people and towns.(2

Umar had a daughter whom he had named Asiyah meaning sinner. The Prophetchanged her name to Jamileh meaning beautiful.(3) In another tradition we read: “ AbiRafe’ narrated that the daughter of Umm-Salma’ was named Barrah meaning good-

(doer. The Prophet of God changed her name to Zaynab.”(4

The Prophet did this since that name connotated selfishness and some people saidthat she wants to claim to be pure. The Prophet changed her name to Zaynab to endthe people’s humiliating her. Ahmad ibn Haytham asked Imam Ridha : “Why did theArabs put the names of animals such as dogs, wild cats, tigers, etc. on their children?”



Imam Ridha replied: “The Arabs were fighters. They named their children this way so(as to frighten their enemies when they called their children during fighting.”(5

Bad Names: A Cause of Humiliation

The head of an Arab tribe was named Jareyah that means a kind of boa. He was frankand strong. His relatives and him were displeased with Muàwiyah’s oppressive rule

.and Muàwiyah had sensed this

p: 357

.Nahjul Balaghah, Hikmah no.399 - 1.Koodak (Guftar-i-Falsafi), v.2, p.228, quoted from Gharb al-Asnad, p.45 - 2

.Ibid - 3.Ibid. quoted from Sahih Muslim, v.6, p.173 - 4

.Koodak (Guftar-i-Falsafi), quoted from Wasa’il al-Shi’ah, v.5, p.115 - 5

,Muàwiyah decided to humiliate him. Once when Muàwiyah faced him

Muàwiyah said: “How lowly were you in your tribe that they named you a boa.”Jareyah immediately replied: “And how lowly you were in your tribe that they namedyou Muàwiyah meaning a female dog.” Muàwiyah got angry and said: “Shut up. Youhave no mother!” Jareyah replied: “I do have a mother. By God we have hearts whichbeat in your hatred.” Then Muàwiyah who was defeated said: “May God not increase

(the people like you.”(1

Another example is related to a man who lived at the time of Muàwiyah. He was thehead of his tribe and his name was Sharik ibn Aoor. The word “Sharik” means partnerin Arabic, and it is not a good name. His father’s name was Aoor that means “one with

.a defective eye” in Arabic

Once when he went to see Muàwiyah, Muàwiyah said: “Your name means “partner”but there are no partners for God. You are the son of the man with a defective eye.However, a healthy man is better than one with a defective eye. You are ugly, andbeauty is better than ugliness. What is the reason that the people of your tribe have



?” chosen you as their chief

Sharik replied: “By God your name is Muàwiyah which means a dog! You barked andthey called you Muàwiyah(2). You are the grandson of Harb that means fighting, but

peace is better than fighting. You are the son of Sakhr that means

p: 358

.Koodak (Guftar-i-Falsafi), v.2, p.228, quoted from Gharb al-Asnad, p.45 - 1.The son of Abu Sufyan Sakhr b. Harb b. Umayyah - 2

rocks, but dirt is always better than rocks. How can you be the Commander of the(Faithful?” This really hurt Muàwiyah and he ordered him to depart.(1

Ugliness or physical defects cause a sense of humiliation. Ugly names do the same. Itis for this reason that we are instructed in Islam to choose proper names for ourchildren. Choosing proper names will be very influential on their personality, and will

.make them immune to psychological complexes

So far, we have discussed the duties of parents to choose good names for theirchildren. Next, we will discuss the next duty of parents in educating their children and

.acquainting them with God. Let us see what is said in this regard in the traditions

How Loving Affects Child Development

There is no doubt that children need both food and love to grow. They receive theirfood from the milk they get when they are breast-fed by their mother. This is theperfect food that God has prepared for their physical growth. The food for their spiritconsists of the training and care they receive from their parents. Children need both

:food and love. The Prophet said

.مهوقزار مکنأ الإ نوری مهنإف ال مهل اوفف مهومتدعو اذإف مهومحراو نایبصلا اوبحأ

Love your children, and be kind and merciful to them. Fulfill your promises made to“them since children consider their father to be the one who provides for their



(sustenance.”(2

Loving the children and fulfilling promises made to them are stressed here so thatthey do not learn to break their promises. There

p: 359

.Koodak (Guftar-i-Falsafi), quoted from Samarat al-Uraq, p.59 - 1.Makarim al-Akhlaq, p.219 - 2

are many ways to express your love. One way is to kiss and hug them when they are:small. The Prophet said

.ماع هئامسمخ نیتجرد لک نیب ام هنجلا یف هجرد هلبق لکب مکل نإف مکدالوأ اولبق

Kiss your children. There is an elevation in your rank in Paradise as a reward for each“(kiss. Each raise in rank is as much as five hundred years.”(1

:Imam Ali said

.نید هاخأ لجرلا هلبقو هدابع نیدلاولا هلبقو هوهش هأرملا هلبقو همحر دلولا هلبق

Kissing the child is mercy. Kissing the woman is desire. Kissing parents is worship, and“(kissing one’s believing brethren is religion.”(2

:Kissing is restricted for others. Imam Sadiq said

.نینس عبس زواج اذإ هأرملا هلبقت مالغلاو ال اهلبقت ، الف نینس تس هیراجلا تغلب اذإ

Men should not kiss girls who are older than six and women should not kiss boys who“(are older than seven.”(3

The Prophet loved his grandsons and kissed them often. Once a man named Aqra ibnHabes was present there when the Prophet kissed them. The man said: “I have tensons, but I have never kissed any of them.” The Prophet said: “So why has God takenlove out of your heart?” Therefore we realize that the Prophet considered that man’s



(act of not kissing his children to be a form of lack of love.”(4

Excessive Love

Although Islam advises us to love our children, it admonishes us against excessive:love, and its possible side effects. Imam Baqir said

.قوقعلا یلإ ریصقتلا هاعد نم ءانبألا رشو طارفإلا یلإ هرب هاعد نم ءابآلا رش

The worst of fathers“

p: 360

.Ibid. p.220 - 1

.Ibid. p.220 - 2

.Ibid. p.223 - 3.Ibid - 4

is one whose kindness (to his children) drives him to excess. The worst of children is(one whose negligence leads him to undutifulness (towards parents).” (1

Excessive love for the children might spoil them and make them haughty and selfish.:Imam Ali said

.سفنلا نع اضرلا رومألا رش

(The worst of affairs is to be pleased with oneself.”(2“

Daughters are the Best Children

Parents should thank God for the children that God grants them. They should realizethat children are God’s trust in them. They should realize their heavy responsibilityand exert all efforts to educate and raise them. The Immaculate Imams expressedthat girls should be treated more kindly than boys are. This is really stressed in thesayings of the Prophet and the Immaculate Imams . Consider the following tradition in

.this regard



: Hazieh Yamani quoted on the authority of God’s Prophet

.تانبلا مکدالوأ ریخ

(Your daughters are your best children.”(3“

:Imam Sadiq said

.اهنع لأسی همعنلاو اهیلع باثی تانسحلاف همعن ؛ نونبلاو تانسح تانبلا

Daughters are good deeds, and sons are blessings. Good deeds will be rewarded and“(blessings will be questioned about.”(4

The Prophet was given the glad tidings that God had granted him a daughter. Hiscompanions were so upset about the news that one could notice it from their faces.

:The Prophet said

.هللا یلع اهقزرو اهمشأ هناحیر مکل ؟ ام

Why are you so upset? A daughter is like a flower that I will smell. God will give her“(daily bread.” (5


هلخدأ ناتنثا هدنع تناک نمو رانلا ، نم هل ارتس هللا اهلعج هدحاو هدنع تناک نم .تاردخملا تانبلا دلولا معن

p: 361

.Tarikh Ya’qubi, v.2, p.320 - 1.Sharh-i-Ghurar wa Durar, v.4, p.173 - 2

.Makarim al-Akhlaq, pp.219-220 - 3.Ibid - 4.Ibid - 5

.هقدصلاو داهجلا هنع عضو تاوخألا نم نهلثم وأ هثالث نک نإو هنجلا ، امهب هللا

The best children are daughters behind veils. Whoever has one daughter, God will“



make her a protection for him against the Fire of Hell. Whoever has two daughters,God will make him enter Heaven with them. If one has three daughters or sisters, the

(duty of participation in a holy war and payment of charity are removed from him.”(1

: Ibn Abbas quoted on the authority of God’s Prophet

حرف نم هنإف روکذلا لبق ثانإلاب اوؤدبیلو جیواحم ، موق یلإ هقدص لماحک ناک هلایع یلإ اهلمحف هفحت يرتشاف قوسلا لخد نم .لیعامسا دلو نم هبقر قتعأ امنأکف هنبا

One who goes to the bazaar to buy a present for his family is like one who has given“some charity to needy people. One must put a higher priority on giving gifts to hisdaughters over his sons, since making one’s daughter happy is like freeing a slave

(from the children of Ishmael.”(2

Raise Children to Raise Your Honor

Imam Sajjad asked us to attend to our children’s affairs in such a way as to causetheir social growth and increased honor. We should raise them in such a way that theycan live with honor and be a source of honor for us. It was mentioned that excessivelove for the child might spoil him and make him selfish. He will also be raised in such away that he cannot rely on himself and become independent. Fathers should foster a

sense of self-confidence in their children from

p: 362

.Makarim al-Akhlaq, pp.219-220 - 1.Mustadrak al-Wasa’il, v.2, p.615 - 2

their early childhood so that they can be strong in the face of hardships. Imam Sadiq:said

دتـشا هملع فلکت نمو هملع فلکت هب متها نمو هب متها بدألاب ینع نمو اریبک ، هب تعفتنا اریغـص تبدأت نإ ینب ای نامقل : لاـق .هتعفنم هب كردأ هبلط دتشا نمو هبلط

Luqman said: O my son! You can benefit from politeness later if you learn to be polite “



when you are young. One who wants to learn to be polite makes an effort to learn. Hewill make all efforts to acquire educational sciences. Once he learns it, he can benefitfrom it. O my son! Always oblige yourself to perform your personal duties, and forceyourself to withstand the hardships imposed on you by others. Do not be greedy withothers if you hope to attain nobility in this world. Do not place any hopes in otherpeople. The Prophets and the Saints have all been able to attain their higher ranks by

(cutting hopes off the people.”(1

We see that Luqman advises his son not to place any hopes in what others have; thus,he helps him develop to be independent. Parents should use these recommendations

.in raising their children

Right n. 25: The Right of the Brother

point

خألا قح

الف اهب ، لوصت یتلا کتوقو هیلع ، دمتعت يذلا كزعو هیلإ ، ئجتلت يذلا كرهظو اهطـسبت ، یتلا كدی هنأ ملعتف کیخأ قح امأو هنیطایش نیبو هنیب لوحلاو هودع یلع هتنوعمو هسفن یلع هترـصن عدت الو هللا ، قحب ملظلل هدع الو هللا هیـصعم یلع احالـس هذختت

داقنا نإف هللا یف هیلع لابقإلاو هیلإ هحیصنلا هیدأتو

p: 363

.Koodak (Guftar-i-Falsafi), v.2, pp.293-294 - 1

.هنم کیلع مرکأو كدنع رثآ هللا نکیلف الإو هل هباجإلا نسحأو هبرل

And the right of your brother is that you should know that he is your hand that youextend, and your back to whom you seek refuge, and your power upon whom yourely, and your might with which you compete. Take him not as a weapon with which to

.disobey God, nor as a means with which to violate God's rights

And do not neglect to help him against his own self and support him against hisenemy, and intervene between him and his devils, and give him good counsel, andassociate with him for God's sake. Then if he obeys his Lord and is responsible



towards Him properly it is fine. Else God should be more preferable and more(honorable to you than he is.(1

:Imam Sajjad has pointed out the following three points regarding one’s brother

A brother is one’s helping hand. He is our supporter and he makes us stronger. We ( 1.should not use this power in order to commit sins

.We should be his assistant and support him against his enemies ( 2

We should release him from the captivity of Satan and direct his attention towards ( 3.God. If he does not accept, we should follow God’s decrees and not obey our brother

Forms of Brotherhood in Islam

Brotherhood is one of the most important issues in Islam. There are two forms ofbrotherhood. One is a blood relationship - that is being born of the same parents. This

is the closest kind

p: 364

’. In the other version it continues with: ‘And there is no power but in God - 1

of relationship that results in either one inheriting from the other. This is consideredthe second level of those who inherit from us according to Islamic jurisprudence.

.There are certain decrees in this regard

The second form of brotherhood is through common belief. It is the form ofbrotherhood that has related all the Muslims together. It has become the source ofunity of all the Muslims in the world. The Arabic word for brother is “Akh”. Its realmeaning is brother, friend or companion. It really refers to two people who have thesame mother, father or both. It is also used for someone who has been breast-fed byone’s mother. In a more general sense, it is also used for one’s partner in industry ortrade, one who is from the same tribe or one having the same beliefs. There areseveral instances in the Holy Qur’an when this word is used to refer to real brothers



(or believing brothers like in Chapters Yusuf and Nisaa.(1

The Importance of Islamic Brotherhood

:The Holy Qur’an says

نومحرت مکلعل هللا اوقتاو مکیوخأ نیب اوحلصأف هوخإ نونمؤملا امنإ

The Believers are but a single Brotherhood: So make peace and reconciliation“between your two (contending) brothers; and fear God, that ye may receive Mercy.”

[[The Holy Qur’an, al-Hujurat 49:10

This verse expresses one of the most important slogans of Islam. Islam has put sucha strong bond between the Muslims and has made them so close that it has called

.them brothers. Thus, Islam considers all Muslims to belong to one family

p: 365

.Qamus Qur’an, v.1, pp.37-38 - 1

This is completely felt during the religious and political ceremonies of the pilgrimageof the Ka’ba. All the people who attend these ceremonies feel to be brothers to eachother even though some have come from the West, and others have come from the

:East. Let us consider what the Prophet has said in this regard

.هملسی الو هلذخی الو هملظی ملسملا ال وخأ ملسملا

A Muslim is the brother of other Muslims. He never oppresses them. He never“(abandons them. He never leaves them alone in the face of calamities.”(1

:In another tradition, the Prophet said

.يرخألا امهادحإ لسغت نیدیلا لثم نیوخألا لثم

(Two believing brothers are like two hands each washing the other.”(2“

The Prophet’s representation of two Muslims as the hands of the same body is a



beautiful similitude showing that all Muslims belong to the same nation, and each.Muslim is one of the hands of that nation

A Believer: Brother of Other Believers

:Imam Sadiq said

.هفلخیف هدع هدعی الو هشغی الو هملظی الو هنوخی هلیلدو ال هنیع نمؤملا ؛ وخأ نمؤملا

A believer is the brother of other believers. He acts as their eyes and as their guide.“He will never cheat or oppress them. He will never deceive them or act against his

(promises to them.”(3

:In another tradition we read: Abi Basir narrated that he heard Imam Sadiq say

حور نإو هدحاو حور نم امهحاورأو هدسج ، رئاس یف کلذ ملأ دجو هنم ائیـش یکتـشا نإ دحاولا دسجلاک نمؤملا وخأ نمؤملا .اهب سمشلا عاعش لاصتا نم هللا حورب الاصتا دشأل نمؤملا

A believer is the brother of other believers. They are all“

p: 366

.Al-Mahajjah al-Bayda, v.3, p.332 - 1.Ibid - 2


parts of the same body. If one part hurts, other parts will feel the pain. Their souls arealso derived from One Spirit. A believer’s soul is so strongly attached to God’s Spirit

(that it is like the attachment of the sun’s rays to the sun.”(1

Brotherhood: the Greatest Blessing

The importance of the blessing of brotherhood is stressed in the Holy Qur’an as we:read in the following verse

متنکو اناوخإ هتمعنب متحبـصأف مکبولق نیب فلأف ءادعأ متنک ذإ مکیلع هللا تمعن اورکذاو اوقرفت الو اعیمج هللا لبحب اومـصتعاو نودتهت مکلعل هتایآ مکل هللا نیبی کلذک اهنم مکذقنأف رانلا نم هرفح افش یلع



And hold fast, all together, by the rope which God (stretches out for you), and be not“divided among yourselves; and remember with gratitude God's favor on you; for yewere enemies and He joined your hearts in love, so that by His Grace, ye becamebrethren; and ye were on the brink of the pit of Fire, and He saved you from it. Thusdoth God make His Signs clear to you: That ye may be guided.” [The Holy Qur’an, Al-i-

[Imran 3:103

This verse was revealed about the two large tribes of Oas and Khazraj that haddeeply-rooted animosities with each other. Once the Prophet entered Medina, hesettled their affairs and made them brothers one to another. However, at times theyforgot this brotherhood and fighting broke out between them. However, the Prophet

.would immediately resolve their differences

The Prophet instructed the Muslims to express their love and friendship to each other

p: 367


since it has a very important influence on the continuation of brotherhood. He said:(“When one of you likes another one he should let him know about it.” (1

The Reward of Visiting Believing Brothers

There is a chapter on visiting believing brothers in Usul al-Kafi in which there aremany traditions pointing out the reward of visiting our believing brothers. We shall

:only cite a few of them here. Imam Sadiq said

.هنجلا نود اباوث کل یضرأ تسلو یلع کباوثو ترز يایإ لجو : زع هللا لاق هللا ، یف هاخأ راز نم

God the Exalted the High will say to whoever visits his brother for the sake of God: O“My servant! It was Me that You visited, and your reward is incumbent on Me. I will not

(be pleased with a reward of anything less than Heaven for you.”(2

: In another tradition we read that Abi Hamzeh quoted on the authority of Imam Baqir



کلم فلأ نیعبس هب لجو زع هللا لکو هدنع ام یف هبغرو هللا هجو سامتلا هریغل هاخأ هللا ال ارئاز هتیب نم جرخ اذإ ملسملا دبعلا نإ .هنجلا کل تباطو تبط الأ هلزنم : یلإ عجری نأ یلإ هفلخ نم هنودانی

When the Muslim leaves his house to visit his brother for the sake of God alone,“seeking God’s pleasure and hoping for his reward, God the Exalted the High willappoint seventy thousand angels who will keep calling out behind him until he returns

(home: Blessed you are, and may Heaven be pleasant for you.”(3

Thus, we see that with such beautiful instructions, Islam has guaranteed the

p: 368

.Al-Mahajjah al-Bayda, v.3, p.331 - 1.Usul al-Kafi, Chapter on Visiting believing brothers - 2

.Ibid. p.177 - 3

.unity of Muslims and has prepared a lovely life for the believers

Brotherhood as Viewed by Imam Ali

:Imam Ali said

یلع کیخأ نم تنک اذإف لاملاو ، لهألاو حانجلاو فکلا مهف هقثلا ناوخأ امأف .هرـشاکملا ناوخأو هقثلا ناوخأ نافنـص : ناوخإلا مهنأ لئاسلا اهیأ ملعاو نسحلا ، هنم رهظأو هبیعو هرـس متکاو هاداع نم داعو هافاص نم فاصو کندبو کلام هل لذباف هقثلا دـح

نم کلذ ءارو ام نبلطت الو مهنم کلذ نعطقت الف مهنم کتذـل بیـصت کنإف هرـشاکملا ناوخأ امأو .رمحألا تیربکلا نم لـقأ .ناسللا هوالحو هجولا هقالط نم کل اولذب ام مهل لذباو مهریمض

There are two groups of brothers: real brothers and superficial brothers. Real“brothers are like your hands, wings, relatives or property. Once you find suchbrothers, you can help them; give them from what you own; be friendly with theirfriends and be the enemy of their enemies; hide their secrets; cover up their faults,and reveal their good points. Beware that they are very rare. However, use yoursuperficial brothers. Do not stop your friendship and your associations with them.However do not expect any more than this from them. When they treat you kindly and

(talk nicely with you, respond with gentle treatment and nice words.”(1



Here Imam Ali clearly outlines our duties to our real friends as well as our superficialfriends. He has set the limits of our encounters with them, and the degree to which we

.must help them, and benefit from their assistance

Being Fair with Brothers

:Imam Ali said

.هوخألا مودت فاصنإلا عم

(Brotherhood lasts by being fair.”(2“

When Muhammad reached the age of seven he asked

p: 369

.Mustadrak al-Wasa’il, v.2, p.61 - 1.Mustadrak al-Wasa’il, v.2, p.308 - 2

his wet-nurse Halimah: “O Mother! Where are my brothers?” She said: “They havetaken the sheep that God has blessed us with to the fields.” He said: “O’ Mother! Youhave not been fair with us.” His mother asked: “Why?” He said: “Is it fair for me to sit inthe shade of the tent and drink milk, while my brothers are out there in the heat of the

:desert?”(1) God’s Prophet said

.لاح لک یف یلاعت هللا كرکذو هللا یف خإلا هاساومو کسفن نم سفنلا فاصنإ هثالث : لامعألا دیس

Three acts are the master of all deeds: being fair, helping our brothers for the sake of“(God, and remembering God the High in all circumstances.”(2

Brotherhood as Viewed by Imam Sadiq

:Imam Sadiq said

وهو ءاودلا ینعم یف ثلاثلاو قمحألا وهو ءادلا ینعم یف یناثلاو تقو ، لک یف هیلإ جاتحی يذـلا ءاذـغلاک دـحاوف هثالث : ناوخإلا .بیبللا



Brothers are of three kinds. The first kind is like nourishment that we always need;“the second is like a disease, and they are the foolish ones. The third kind is like the

(remedy, and they are the intelligent ones.”(3

At last, we shall present the thirty rights of brotherhood as expressed by the NobleProphet . This is perhaps one of the most complete traditions on the rights of

.brotherhood

The Prophet’s Views on Rights of Brotherhood


لبقیو هترثع لـیقیو هتروع رتـسیو هتربـع محریو هتلز رفغی وفعلا : وأ ءادـألاب ـالإ اـهنم هل هءارب ـال اـقح نوثـالث هیخأ یلع ملـسملل هتلص ئفاکیو هتیده لبقیو هتوعد بیجیو هتیم دهشیو هضرم دوعیو هتمذ یعریو هتلخ ظفحیو هتحیـصن میدیو هتبیغ دریو هترذعم

هتمعن رکشیو

p: 370

.Al-Hadith, v.1, p.285 - 1.Mustadrak al-Wasa’il, v.2, p.308 - 2

.Tuhaf al-‘Uqul, p.239 - 3

هماعنإ ربیو همالک بیطیو همالس دریو هتلاض دشریو هتسطع تمسیو هتلأسم عفشیو هتجاح یضقیو هتلیلخ ظفحیو هترصن نسحیو یلع هنیعیف امولظم هترـصن امأو هملظ نع هدریف املاظ هترـصن امأف امولظمو : املاظ هرـصنیو هیداعی الو هیلو یلاویو هماسقأ قدـصیو

.هسفنل هرکی ام رشلا نم هل هرکیو هسفنل بحی ام ریخلا نم هل بحیو هلذخی الو هملسی الو هقح ذخأ

There are thirty rights for each Muslim incumbent upon his believing brother. He“cannot be relieved from them unless he honors them or is forgiven by his brother.

:They are as follows

.He must forgive his brother’s faults 1

.He must be kind to his brother during hard times 2

.He must hide his brother’s secrets 3



.He must compensate for his brother’s faults 4

.He must accept his brother’s apologies 5

.He must defend his brother against those who gossip behind his back 6

.He must always advise his brother 7

.He must safeguard his brother’s friendship 8

.He must honor his brother’s covenant 9

.He must visit him when his brother gets ill 10

.He must attend his brother’s funeral procession 11

.He must accept his brother’s invitations 12

.He must accept his brother’s gifts 13

.He must return his brother’s favors 14

.He must be grateful for his brother’s blessings 15

.He must try to help his brother 16

.He must guard his brother’s honor 17

.He must fulfill his brother’s needs 18

.He must intercede on behalf of his brother 19

.He must say “God bless you” when his brother sneezes 20

.He must guide his brother’s lost ones 21

.He must respond to his brother’s greetings 22

He must welcome 23



p: 371

.his brother’s words

.He must welcome his brother’s kindness 24

.He must accept his brother’s swearing 25

.He must like his brother’s friends 26

.He must not treat his brother with animosity 27

(He must help his brother whether he is an oppressor or an oppressed one.(1 28

.He should not leave his brother alone in the face of calamities 29

He must like for his brother whatever he likes for himself, and dislike for him 30.whatever he dislikes for himself

The Rights of Others

Right n. 26: The Right of the Master

point

هالوم یلع معنملا قح

کقلطأو اهـسنأو ، هیرحلا زع یلإ هتـشحوو قرلا لذ نم کجرخأو هلام ، کیف قفنأ هنأ ملعت نأف ءالولاب کـیلع معنملا قح اـمأو کل طسبو رـسعلا ، کنع عفدو رهقلا ، نجـس نم کجرخأو زعلا ، هحئار كدـجوأو هیدوبعلا ، قلح کنع کـفو هکلملا ، رـسأ نم

، هلام یف ریـصقتلا کلذـب لمتحاو کبر ، هدابعل کغرفو كرـسأ ، لحو کسفن ، ککلمف اهلک ایندـلا کحابأو فاصنإلا ، ناـسل الف هللا ، تاذ یف کتفناکمو کتنوعمو كرصنب قلخلا قحأو کتومو ، کتایح یف کمحر یلوأ دعب کب قلخلا یلوأ هنأ ملعتف

.کیلإ جاتحا ام کسفن هیلع رثؤت

Then the right of your master who has favored you(2) is that you should know that hehas spent his property for you and has brought you out of the abasement of slaveryand its desolation, and has brought you into the honor of freedom and its sociability.And he has freed you from the captivity of his own possession and has released the

.bonds of his slavery from you



And he has led you to smell the scent of honor, and has brought you out of the

p: 372

Helping an oppressor means to prevent him from acts of oppression, but helping an - 1.oppressed one means helping him to get back what is rightfully his

.By freeing you from slavery - 2

prison of subjugation, and has repelled hardship from you, and has extended to youthe tongue of fairness, and has liberated you to freely move about in the whole world,and has given you ownership of yourself, and has freed you from captivity, and has

.given you the freedom to worship your Lord

And for this he has suffered a decrease in his fortune. Then you should know that he isthe closest creature to you after your relations of kin in your life and after your death,and that he is the most meritorious creature to receive your assistance and support,and your help for God’s sake. Therefore, do not prefer yourself to him regarding any

.of his needs

Here Imam Sajjad warns the freed slave about the rights of his master- a master whohas expended his property to free him, and has brought him out of the abasement ofslavery into the honor of freedom - freedom of thoughts and beliefs. He has broughthim out of the slavery of other than god into the honor of God’s servitude. He warns

.him that such a master has certain rights incumbent upon him

Thus, he should realize that such a master has the right to be helped. He shouldrealize that he should never prefer himself to his master regarding any of his needs.We have already discussed the history of slavery. We expressed the oppressions theysuffered. We also stated the factors that led to their freedom. Especially we clarified

p: 373

how Islam gradually established the proper conditions for their freedom. Here weshall not repeat what was said before. Rather we will present other aspects of their



.freedom - namely ideological freedom and the freedom of ownership

Freedom to Think

Freedom to think is the most fundamental human right. Each individual has the rightto think about anything he wants. No one is allowed to control his thinking, orinterrogate him about what he thinks, or set up certain conditions that will block himfrom thinking and understanding properly. Although one may argue that only a slave’sbody is under the control of his master and his mind is free, it is obvious that in reality

.a slave is deprived of the opportunity to think freely

Even if we assume that he is free to think, it is not possible for him to put his thoughtsinto practice. Therefore when Imam Sajjad says: “…and has brought you out of theprison of subjugation, and has repelled hardship from you, and has extended to youthe tongue of fairness…” he implies that once a slave is freed, he can think freely. Hecan put his thoughts into practice out there in the real world. Thus, we can say thatonce a slave is freed, he has attained freedom of the mind. Islam has granted itsfollowers freedom of the mind, and has left their way to study and research open.

:Imam Ali said the following in this regard

.أطخلا عقاوم فرع ءارآلا هوجو لبقتسا نم

Whoever looks at“

p: 374

(various aspects of thoughts can recognize positions of faults.”(1

Thus, we can see that there is no censorship of thoughts in Islam. The criteria formaturity and worth of a person in Islam are considered his intellect, knowledge andthinking. One hour of thinking is considered better than seventy years of worshipping.In many verses, the Qur’an advises man to think and understand. Consider the

:following verse

بابلألا اولوأ مه کئلوأو هللا مهاده نیذلا کئلوأ هنسحأ نوعبتیف لوقلا نوعمتسی نیذلا



Those who listen to the Word, and follow the best (meaning) in it: those are the ones“whom God has guided, and those are the ones endued with understanding.” [The Holy

[Qur’an, al-Zumar 39:18


نورکفتت الفأ ریصبلاو یمعألا يوتسی له لق

can the blind be held equal to the seeing?" Will ye then consider not?” [The Holy “…[Qur’an, al-An’am 6:50

Ideological Freedom

One’s ideology forms due to a certain background and environment. The way one iseducated and some other factors are also involved in the formation of a person’sideology. To change a person’s ideology we must rely on the same influential factorsthat were instrumental in its initial formation. We cannot use force to change a

:person’s ideology. The Holy Qur’an says the following in this regard

یغلا نم دشرلا نیبت دق نیدلا یف هارکإ ال

Let there be no compulsion in religion: Truth stands out clear from Error.”[The Holy “[Qur’an, al-Baqarah 2:256


یتح سانلا هرکت تنأفأ اعیمج مهلک ضرألا یف نم نمآل کبر ءاش ولو

p: 375

.Nahjul Balaghah, Fayz al-Islam, wise saying 164 - 1

نینمؤم اونوکی

If it had been thy Lord's will, they would all have believed, - all who are on earth! Wilt“thou then compel mankind, against their will, to believe!” [The Holy Qur’an, Yunus

[10:99



:In another verse it says

اران نیملاظلل اندتعأ انإ رفکیلف ءاش نمو نمؤیلف ءاش نمف مکبر نم قحلا لقو

Say, "The truth is from your Lord": Let him who will believe, and let him who will,“reject (it): for the wrongdoers We have prepared a Fire..!” [The Holy Qur’an, al-Kahf

[18:29

:We also read

رطیصمب مهیلع تسل رکذم تنأ امنإ رکذف

Therefore do thou give admonition, for thou art one to admonish. Thou art not one to“[manage (men's) affairs.” [The Holy Qur’an, al-Ghashiyah 88:21-22


ظیفحب مکیلع انأ امو اهیلعف یمع نمو هسفنلف رصبأ نمف مکبر نم رئآصب مکءاج دق

Now have come to you, from your Lord, proofs (to open your eyes): if any will see, it"will be for (the good of) his own soul; if any will be blind, it will be to his own (harm): I

(am not (here) to watch over your doings." [The Holy Qur’an, al-An’am, 6:104

The above verses also clarify that there is no compulsion in religion. Everyone is freeto choose. Islam is a religion of the intellect, logic, science and research. It forbidsfollowing blindly. It considers any form of worshipping other than God, like idol-worshipping or worshipping cows as forms of ignorance. Islam invites man to think

.and acquire knowledge

Freedom of Ownership

Addressing the freed slaves and regarding their masters, Imam Sajjad

p: 376

said the following regarding their masters: “…and has liberated you to freely moveabout in the whole world…” This freedom includes freedom of thought and freedom



of ownership. Thus, a freed slave can own and use his own property. Privateownership is rooted in man’s nature. It fosters encouragement and helps our livesdevelop. Islam honors private ownership and legally supports it. Consider the

:following verse in this respect

نبستکا امم بیصن ءاسنللو اوبستکا امم بیصن لاجرلل

To men is allotted what they earn, and to women what they earn…”[The Holy “…[Qur’an, al- Nisaa 4:32

Once you legitimately earn something, then it belongs to you. Consider the following:verse

مکنم ضارت نع هراجت نوکت نأ الإ لطابلاب مکنیب مکلاومأ اولکأت اونمآ ال نیذلا اهیأ ای

O ye who believe! Eat not up your property among yourselves in vanities: But let“there be amongst you traffic and trade by mutual good-will!” [The Holy Qur’an, al-

[Nisaa 4:29

Therefore, what one earns through legitimate means belongs to him. Should he be:killed while trying to protect his property, he is considered a martyr

.دیهش وهف هلام نود لتق نم

(Whoever gets killed for guarding his wealth is a martyr.”(1“

Freedom of ownership does not mean that one can obtain wealth through anypossible means. Wealth obtained through work in the fields of agriculture, animal

.husbandry, business, industry and the like are one’s legal property

However, what one may obtain through acts like robbery, cheating in transactions,cheating in the amount of goods sold, usury or confiscation is considered to be

illegitimately earned by

p: 377



.Islam wa Huquq al-Bashar, p.316; quoted from Al-Adalat al-Ijtima’iyat, p.103 - 1

Islam. Islam seriously fights such deeds. It places certain forms of Islamic tax anddeclares certain rights on what one earns legitimately. Consider the following verse

:regarding those who do not abide by these regulations

میلأ باذعب مهرشبف هللا لیبس یف اهنوقفنی الو هضفلاو بهذلا نوزنکی نیذلاو

نوزنکت متنک ام اوقوذف مکسفنأل متزنک ام اذه مهروهظو مهبونجو مههابج اهب يوکتف منهج ران یف اهیلع یمحی موی

And there are those who bury gold and silver and spend it not in the way of God:“announce unto them a most grievous penalty-On the Day when heat will be producedout of that (wealth) in the fire of Hell, and with it will be branded their foreheads, theirflanks, and their backs. This is the (treasure) which ye buried for yourselves: taste ye,

[then, the (treasures) ye buried!" [The Holy Qur’an, al-Tawbah 9:34-35

This was a brief study of the degrees of freedom a slave attains after being freed.Finally, Imam Sajjad stresses the importance of the freed slave being grateful to hismaster for freeing him. The Imam warns the freed slave that he should never forget

.his master’s major act of freeing him

Right n. 27: The Right of the Freed Slave

point

کتمعن هیلع هیراجلا یلوملا قح

کنیب اببسو هلیسو کل هلعجو القعمو ، ارـصانو هیقاوو هیلع ، هیماح کلعج هللا نأ ملعت نأف کتمعن هیلع هیراجلا كالوم قح امأو ، محر هل نکی مل اذإ لجاعلا یف هثاریمب کل مکحیو لجآلا ، یف هنم باوث کلذ یف نوکیف رانلا نع کبجحی نأ يرحلاـبف هنیبو

قافنإ دعب هقح نم هب تمقو هیلع کلام نم هتقفنأ امل هأفاکم

p: 378

.هللااب الإ هوق الو .هثاریم کل بیطی نأ ال کیلع فیخ هقحب مقت مل نإف کلام ،

And the right of the slave whom you have favored(1) is that you should know that(2)God has established you as his supporter, and shelter and assistant, and refuge, and



He has established him for you as the means and as a mediator between you andHim. Then by freeing him, he will protect you from the Fire. And this is the reward you

.get from him in the future

And your immediate reward is to inherit from him if he does not have any relations ofkin. There is a compensation for the property you have spent for him, and respectinghis rights after you spent your property. Then if you do not respect his rights, there isthe fear upon you that his inheritance would not be purified for you. And there is no

.power but in God

In the previous chapter, Imam Sajjad clearly expressed the rights of the masterincumbent on the freed slave. In this chapter, we discuss the rights of the freed slaveincumbent on his master as expressed by Imam Sajjad. In fact, the natural rights of

.the freed slave on his master are discussed

Man might get haughty or proud of himself if he does someone else a favor or freeshim. Then he might mention his favors to him and belittle him. Imam Sajjad has

advised us so as to eliminate the possibility of this haughtiness or undue

p: 379

.By freeing him - 1In the other version it is followed by: “God has made your freeing him a means of - 2access to Him and a veil against the Fire. Your immediate reward is to inherit from him– if he does not have any relatives – as a compensation for the property you have

.” spent for him, and your ultimate reward is the Garden

pride. He said: “You should know that God has established you as his supporter,shelter, assistant and refugee, and He has established him for you as the means and

.” as a mediator between you and Him

Duties of the Freed Slave

In what follows we read: “Then by freeing him, he will protect you from the Fire. Inaddition, you get this reward from him in the future. In addition, your immediate



reward is to inherit from him if he does not have any relations of kin. There is acompensation for the property you spent for him, and respecting his rights after youspent your property.” This refers to the jurisprudence decree that one shall inheritfrom his freed slave if the slave does not have any relations of kin. Therefore, thereare both worldly and heavenly rewards for freeing a slave. Next, we will review some

.of the traditions in this regard

The Reward for Freeing a Slave

In the second tradition in section one of the Chapter Itaq in Wasa`il al-Shī`ah weread: “Zurarah quoted on the authority of Imam Baqir on the authority of God’s

: Prophet

.رانلا نم اوضع هنم وضع لکب رابجلا زیزعلا هللا قتعأ املسم قتعأ نم

God the Honorable, the Almighty shall rescue from the Fire (of Hell) the body parts of“(whoever frees a Muslim slave - a part for a part.”(1

Imam Sadiq narrated that once Fatima the daughter of Asad went to see the Prophet:and said: “I have decided to free my slave maid.” The Prophet said

اوضع اهنم وضع لکب هللا قتعأ تلعف نإ

p: 380

.Wasa’il al-Shi’ah, v.16, pp.2-5 - 1

.رانلا نم کنم

If you do that, then for every body-part of hers, God will free a corresponding part of“(your body from the Fire (of Hell).”(1

Shiite Imams and Freeing Slaves

:In another tradition in the same chapter, we read that Imam Sadiq said

.هتوم دنع مهثلث قتعأف اکولمم نیتس كرتو تام مالسلا هیلع رفعج ابأ نإ



(Imam Baqir had sixty slaves. At the time of his death, he freed twenty of them.”(2“

The Prophet of God and the Imams were always the first ones to free their slaves to.demonstrate the worldly and heavenly benefits of this act to their followers

Right n. 28: The Right of the One Who Treats You Kindly

point

فورعملا يذ قح

هللا نیبو کـنیب اـمیف ءاعدـلا هل صلختو هنـسحلا ، هلاـقملا هل رـشنتو هفورعم رکذـتو هرکـشت نأـف کـیلع فورعملا يذ قح اـمأو انطوم هل ادـصرم تنک الإو هتأفاک لعفلاب هتأفاکم نکمأ نإ مث .هینـالعو ارـس هترکـش دـق تنک کـلذ تلعف اذإ کـنإف هناـحبس ،

.اهیلع کسفن

And the right of him who treats you kindly is that you should thank him andacknowledge his kindness; and spread the good word around about him, andsincerely pray for him between you and God the Praised One. Then if you do that, youhave thanked him both in private and in public. Then if you are able to practicallyrecompense him, do recompense him. Otherwise, you should be determined to do so

.later

It is inherent in man to wish to recompense those who treat him kindly. If somepeople do not act this way, it is because of the wicked traits they have acquired which

block this mode of natural

p: 381

.Ibid - 1

.Ibid - 2

behavior in them. Those who have received proper education and have attainedIslamic characteristics strengthen this inner tendency to compensate for the gooddeeds done for them and always wait for a chance to practically reward those whohave somehow done them a favor. Imam Sajjad has clearly outlined the steps to do

:so as follows



.You should thank him - 1

You should acknowledge his kindness and spread the good word around about - 2.him

.You should sincerely pray for him - 3

You should practically recompense him if you can. Else, you should be determined - 4.to do so later

Goodness and Evil are not Equal

:The Holy Qur’an teaches us that goodness and evil are not equal

میمح یلو هنأک هوادع هنیبو کنیب يذلا اذإف نسحأ یه یتلاب عفدا هئیسلا الو هنسحلا يوتست الو

Nor can Goodness and Evil be equal. Repel (Evil) with what is better: Then will hebetween whom and thee was hatred become as it were thy friend and intimate!” [The

[Holy Qur’an, Ha-Mim 41:34

It is natural that we should do good in response to those who do some good to us. Inthis verse, we read that we should treat those who do us some evil with kindness. This

.will have a great effect, and it will attract them to us

Response to Courteous Greetings

:We read in the Holy Qur’an

ابیسح ءیش لک یلع ناک هللا نإ اهودر وأ اهنم نسحأب اویحف هیحتب متییح اذإو

When a (courteous) greeting is offered you, meet it with a greeting still more“courteous, or (at least) of equal courtesy. God takes careful

p: 382

[account of all things.” [The Holy Qur’an, al-Nisaa 4:86

Greeting each other in any form is the most basic way of expressing kindness to each



other. However, we can also find in the traditions that practical forms of expressingkindness are also a part of the concept of greeting. In Ali ibn Ibrahim’s commentarywe read the following tradition quoted on the authority of Imam Baqir and ImamSadiq : “What is meant by a greeting is verbal expression of greetings and any otherpractical forms of expressing kindness.”(1) In another tradition in Manaqib we read: “Aslave maid brought a flower to give to Imam Hasan . The Imam returned her favor byfreeing her from the bonds of slavery. When asked why, he recited the following

:verse

ابیسح ءیش لک یلع ناک هللا نإ اهودر وأ اهنم نسحأب اویحف هیحتب متییح اذإو

When a (courteous) greeting is offered you, meet it with a greeting still more“[courteous, or (at least) of equal courtesy.” [The Holy Qur’an, al-Nisaa 4:86

He then added: “Freeing her was a more courteous greeting.” Thus, we can see thatthis offering of a more courteous greeting is a general decree that includes both

.verbal and physical forms of greeting

Good, the Reward for Good

:We read the following in the Holy Qur’an

ناسحإلا الإ ناسحإلا ءازج له

[Is there any Reward for Good - other than Good?” [The Holy Qur’an, al-Rahman 55:60“

In many of the commentaries on the Qur’an, the good mentioned here in this versehas been interpreted as unity of God, His recognition and

p: 383


submission to God. However, these are clear instances of good. In general, it includes:any good deeds or words. Imam Sadiq said



نمؤملاو رفاکلا یف ترج ناسحالا " الا ناسحالا ءازج له : " لجو زع هللا لوق : ” لاق یه “؟ ام : ” تلق .هلجـسم “ هللا باتک یف هیآ ”عنـص امک تعنـص نإف یبری ، یتح عنـص امک عنـصت نأ هأفاکملا سیلو هب ، ئفاکی نأ هیلعف فورعم هیلإ عنـص نمو رجافلاو ، ربلاو

“ .ءادتبإلاب لضفلا هل ناک

There is a verse in God’s Book that is unrestricted.” He was asked: “Which verse?”“Imam Sadiq said: “It is the Almighty God’s words: “Is there any Reward for Good -other than Good?” (55:60) This holds true for believers, pagans, good-doers andevildoers. You must reward good for good. Whoever is done some good shouldrespond with good. The proper compensation is not to respond with as much good ashe did but with more, since if you respond equally he is ahead of you because he

(initiated the good deed.” (1

In Al-Mufradat Raghib said: “Doing good is loftier than doing justice because in thecase of doing justice you give and take as much as you are supposed to, but in doinggood you always give more than you are due to give, and take less than what you

.” deserve to get

The Response to God’s Favor

:We read the following in the Holy Qur’an

کیلإ هللا نسحأ امک نسحأو ایندلا نم کبیصن سنت الو

Nor forget thy portion in this world: but do thou good, as God has been good to thee.""[[The Holy Qur’an, al-Qasas 28:77

It is

p: 384

.Tafsir Nur al-Thaqalayn, v.5, p.199 - 1

generally accepted that man is always hoping to receive God’s Favors. He asks Godfor many things and expects a lot from Him. Then how can he ignore other people’s

:needs and neglect their requests. We read the following in the Holy Qur’an



میحر روفغ هللاو مکل هللا رفغی نأ نوبحت الأ اوحفصیلو اوفعیلو

Let them forgive and overlook, do you not wish that God should forgive you?” [The“[Holy Qur’an, al-Nur 24:22

In other words, we can say that at times we are given great blessings all of which wedo not need. For example, He gives us our intellect with which we can run the affairsof a nation. Alternatively, he gives us so much wealth with which we can implementgreat social programs. All these blessings do not just belong to us. In these cases, weare just God’s vicegerents on Earth to transfer these blessings to others. God hasgiven us these blessings so that we may give them to others. He has planned to run

.the affairs of His servants through us

Being Friendly with Others

The verses cited clarified how important it is to be kind with others, especially thosewho do us favors. Next, we will cite some of the traditions in this regard. There is achapter dedicated to this subject in Usul al-Kafi. The following traditions are cited

.from that chapter

Abu Basir quoted on the authority of Imam Baqir that an Arab from the Bani Tameentribe went to see the Prophet and said: “Please advise me.” The advice

p: 385

:that the Prophet gave him was as follows

.كوبحی سانلا یلإ ببحت

(Be affectionate to people so that they love you.”(1“

: Suma’at quoted on the authority of Imam Sadiq

.لقعلا ثلث سانلا هلماجم

(One third of the intellect is to be friendly with the people.”(2“




.لقعلا فصن سانلا یلإ ددوتلا

(Half of the intellect is to show love to people.”(3“

Thus, we realize that we must treat others with kindness especially those who have:done us a favor. The Noble Prophet said

.هرکش دقف هرکذ نإف هرکذیلف عطتسی مل نإف هب ءیفاکیلف افورعم یلوأ نم

Whoever receives a favor should compensate it. If he cannot do so, at least he“should mention it. Thus if he mentions it, he has thanked the one who has done him a

(favor.”(4


.هلهأ نم تنأف هلهأ بصت مل نإو هلهأ وهف هلهأ تبصأ نإف هلهأ ، سیل وه نم یلإو هلهأ وه نم یلإ فورعملا عنصا

Treat with kindness those who are worthy of it and those who are not worthy of it. “For if you treat with kindness the one who is worthy of it, then he is worthy of it. And if.” you treat with kindness one who is not worthy of it, then you yourself are worthy of it

At last, let us consider what Imam Sajjad means by ‘him who treats you kindly’ - thatis ‘Dhi’l-Ma’ruf’ in Arabic. We read in Ibn Abbas’s tradition: “On the Resurrection Day,the people who do good will enter the court. Their sins will be forgiven due to their

.good deeds

p: 386

.Usul al-Kafi, v.2, pp.642-643 - 1.Ibid - 2.Ibid - 3

Tarjumeh wa Sharh-i-Risalat al-Huquq, Sepehri, p.149, quoted from Sharh-i- - 4.Shabab al-Akhbar, pp. 201 328

All their good deeds will remain on their record. Good marks are given to those people



All their good deeds will remain on their record. Good marks are given to those peoplewhose record shows that their good deeds are more than their bad deeds. They willthus be forgiven. They will all enter Heaven. Therefore doing good to the people will

.unite all in this world and the Hereafter. This is the reward of one who does good

Right n. 29: The Right of the Caller to Prayer

point

نذؤملا قح

کیلع هللا اهضرتفا یتلا هضیرفلا ءاضق یلع کناوعأ لضفأو کظح یلإ کیعادو کبرب كرکذم هنأ ملعت نأف نذؤملا قح امأو نم همعن هنأ تملعو امهتم هرمأ یف نکت هللا مل کلذـل امتهم کتیب یف تنک نإو .کیلإ نسحملل كرکـش کـلذ یلع هرکـشتف

.لاح لک یلع اهیلع هللا دمحب هللا همعن هبحص نسحأف اهیف ، کش ال کیلع ، هللا

And the right of your caller to prayer is that you should know that he is(1) the onereminding you of your Lord, and is calling you to your good fortune, and is yourgreatest helper in fulfilling an obligation that God has made incumbent upon you.

.Therefore, thank him for that just as you thank one who does some good to you

And if you are upset with him at home due to this, you should not accuse him for thissince his act is for God. And you should know that he is one of the blessings of God foryou. There is no doubt about it. Then you should kindly treat God’s blessing, by

praising God for him under all circumstances. And there is no power but

p: 387

In the other version it continues: ”reminding you of your Lord, calling you to your - 1good fortune, and helping you to accomplish what God has made obligatory for you.

.” So thank him for that just as you thank one who does good to you

.in God

In short, we must remember that the one who calls us to prayer has the following:rights incumbent upon us based on the following reasons

.He is the one who reminds us of our Lord ( 1



.He is the one who unites us to get the benefits that we can derive from praying ( 2

.He is our best assistant in fulfilling an obligatory duty ( 3

Thus, we must thank him in such a way that we thank one who does good to us. If weare upset with him, we should not accuse him since his act is for the sake of God. Weshould know that he is one of God’s Blessings. We should treat him with kindness andbe grateful to him. Materialistic forces draw us away from God. It is the one who callsus to prayer who reminds us of the Lord. He helps save us from indulging in materialpleasures. He assists us towards performing the prayer that helps us prosper. A highvalue has been recorded for the one who calls us to prayer in the traditions and bookson Islamic jurisprudence. Few have been promised the rewards that those who call

.the people to pray have been promised

’The Meaning of ‘Azan

:Azan’ in Arabic means announcement. Consider the following verse‘

هلوسرو هللا نم ناذأو

[And an announcement from God and His Apostle.” [The Holy Qur’an, al-Tawbah 9:3“

The caller to prayer loudly announces that it is time to pray. We read in the following:verse

مهنیب نذؤم نذأف

…” But a crier shall proclaim between them…

p: 388

[The Holy Qur’an, al-A’raf 7:44]

The Decree to Call for Prayer

The decree to call for prayers was revealed in the first year of the immigration of theNoble Prophet to Medina. Other dates are also recorded. The need for it became



apparent when the number of Muslims became so many that it was hard for them allto know when to pray. They talked to each other and decided to establish a sign

.indicating that it is time to pray

Some suggested to ring a bell but the Prophet did not agree since this was a Christianpractice. Some suggested the use of a horn but the Prophet did not agree since thiswas a Jewish practice. Some suggested playing on the tambourine but the Prophetsaid that this was a Roman practice. Others suggested using fire but the Prophet said

(that this was a practice of the Magians.(1

Some suggested raising a flag, but the Prophet did not say anything. Therefore, theydid not settle on anything specific. Gabriel descended when the Prophet was in Ali’shouse and revealed the decree for the call to prayer. Sadooq narrated in Man LaYahzuruhu al-Faqih: “Mansoor ibn Hazim quoted on the authority of Imam Sadiq :Gabriel descended to the Prophet of God when he was sleeping in Ali’s house. Gabrielrecited the ‘Azan’ and the ‘Iqamah.’ Then the Prophet said: O’ Ali! Did you hear that?He said: “O’ Prophet of God! Yes.” Then the Prophet said: “Did you memorize it?” Imam

Ali said: “Yes.” Then the Prophet

p: 389

Magians were priests of religious settlements from Mesopotamia and its - 1surroundings, and existed up to the Christian epoch. They believed in the old nature

.religion of Iran, which preceded Zorastrianism

(said: “Then teach it to Bilal.” Then Ali taught it to Bilal.(1

The Jurisprudents’ Rule on the Call to Prayer

It is recommended for men and women to say the ‘Azan’ and ‘Iqamah’ before theypray. It has been quoted on the authority of Al-Mashoor, as quoted by many othersthat it is recommended to say the ‘Azan’ and ‘Iqamah’. It is quoted in the books Al-Jomal and its commentary, Al-Moqna’eh, Al-Nahayat, Al-Mabsoot, Al-Waseeleh, Al-Mohaz’zab, and Mofid’s Akham Al-Nisaa that it is obligatory for men to say the ‘Azan’



and ‘Iqamah’ in congregational prayers. The jurisprudents have specified the’: following cases in which there is no need to say the ‘Azan

For the afternoon Friday prayer once it is said right either after the noon prayer or ( 1.after the Friday prayer

.For the afternoon prayer on the day of Arafeh if it is said right after the noon prayer ( 2

For the night prayer on the day of celebration of sacrifice(2) for one who is in ( 3.Mash’ar al-Haram if it is said right after the evening prayer

The afternoon or the night prayer of a ‘Mustahazeh’ woman who must say them ( 4.right after the noon or evening prayers

The afternoon or the night prayer of one who cannot control his urination or bowel ( 5.movement

In either of the above cases, there is no need to say the ‘Azan’ if the prayers are saidright one after the other or shortly thereafter.(3) Certain conditions have been statedby the jurisprudents for ‘Azan’ and ‘Iqamah’. First, one must have the intention to say

p: 390

.Sharh-i-Risalat al-Huquq, Ghopanchi, v.2, p.89 - 1.Known as Eid al-Qurban or Eid al-Azha - 2

.Urwah al-Wuthqa, chapter on Azan and Iqamah - ‘ 3

the ‘Azan’ and ‘Iqamah’ from the start to the end. Therefore, if one says them without.intending to approach God, it is not accepted of him

Secondly, the one who says the ‘Azan’ and ‘Iqamah’ must have faith. However, it isnot required for the one who says the call to prayer to be mature, especially when it isused as an announcement. However, all the jurisprudents require that the one whosays the call to prayer as an announcement should be a man. It is also required that

.the one who says the call to prayer for men should be a man



Thirdly, ‘Azan’ and ‘Iqamah’ must be said in order. Fourthly, there must be propercontinuity of expression in between the parts of the ‘Azan’. Finally, the call to prayer

.should be said using correct Arabic

There are certain conditions other than the prayer in which the jurisprudents have:deemed it good to say the ‘Azan’ and ‘Iqamah’ as follows

When a child is born, it is good to say the ‘Azan’ in his right ear and the ‘Iqamah’ in ( 1.his left ear

.When someone gets afraid of ogres or jinns in awesome deserts ( 2

It is recommended to say the ‘Azan’ in the ear of one who has not had any meat for ( 3(forty days.(1

Now that it was said that according to the Shiites, the ‘Azan’ and ‘Iqamah’ arestressed and recommendable, and said that some jurisprudents consider them to be

obligatory for men in congregation prayers, let us see what

p: 391

.Ibid - 1

the Sunni jurisprudents say about this issue. Malik and Abu Hanifeh agree with theShiites and say that ‘Azan’ and ‘Iqamah’ are good in all prayers whether at home oron a trip, whether said in person or in a congregation. They consider that there are nocases in which it is obligatory to say the ‘Azan’ or ‘Iqamah’. However, Ahmad ibnHanbal as well as the Shafi`iyah and Malikiyah have said that ‘Azan and Iqamah’ are

.obligatory as much as necessary

The Difference in ‘Azan’ Between the Sects

The Shiites believe that there are two “Hayya Ala Khayril Amal” after “Hayya AlalFalah” but the Sunnis believe that “As Salat Khayron Min al-Nawm,” should follow inthe morning prayer. Shiite scholars believe that “Haya Ala Kharil Amal” had been used



during the lifetime of the Prophet , and his family and the Imams continued saying it.:Imam Ali said

.لمعلا ریخ یلع یح نذؤی : نأ الالب رمأو .هالصلا “ مکلامعأ ریخ نإ : ” لوقی هلآو هیلع هللا یلص هللا لوسر تعمس

I heard the Prophet of God say: ‘The best of your deeds is the prayer. He ordered Bilal(to say “Hayya Ala Khayr’il Amal” in the ‘Azan’. (1

The Sunnis accept this to be the case at the time of the Prophet , but say that Umaribn Khattab ordered it to be removed, and to be replaced with “As Salat Khayrun Minal-Nawm” in the morning prayer. Sa’d ed-Din Taftazani quoted on the authority of

Umar in Hashiye Bar Sharhul Uzad: Umar said: There were three things at the

p: 392


time of the Prophet which I forbade. One was Hajj Tamattu`, the second wastemporary marriage, and the third one was “Hayya Ala Khayr’il Amal.” (1) In Sharh al-Tajrid by Qushji, the above is narrated, but it ends with “I will punish whoeverperforms any of these.” It is not clear who had authorized Umar to do that. The

.responsibility for this only rests upon those who follow him

’The Parts of ‘Azan

According to many traditions in Wasa`il al-Shī`ah, there are four “Allahu Akbar”, two“Ashado An La Illaha Illal’lah”, two “Ashado An’na Muhammadan Rasoulul’lah”, andtwo “Hayya Alas- Salat”, two “Hayya Ala al-Falah” and two “Hayya Ala Khayril Amal”,two “Allahu Akbar”, and two “La Illaha Illal’lah” in the ‘Azan’. “Ashado An’na Ali’an

.Hojatul’lah” is not a part of the ‘Azan’, but it is recommended to say it

The Philosophy behind ‘Azan’ as Expressed by Imam Ridha

The late Sadooq quoted on the authority of Imam Ridha : In fact, the people wereordered to say the call to prayer for many reasons, among which we can mention to



remind those who might have forgotten to pray; to awaken the ignorant ones; torecognize those who are ignorant when it is time to pray. The one who calls to prayerinvites the people to worship God through his call to prayer. He makes the peoplemore inclined to pray and confess to the unity of God. He publicizes his own faith and

.submission and reminds those who have forgotten

The one who calls to prayer starts by glorifying God and ends by testifying to

p: 393

.Ibid - 1

His unity. Each part is repeated twice in order to affect the person who hears it. If hedoes not notice it the first time, he will recognize it the second time it is recited. Sincethe testifying to the unity of God and the Prophethood of Muhammad are thefoundations of our faith, they are repeated twice. Thus, when one testifies twice tothe unity of God and the Prophethood of Muhammad , he has whole-heartedlytestified to all the pillars of faith. The next part of the ‘Azan’ is the invitation to pray, asthis is its main purpose. Thus, this is the call to prosperity and good deeds, and the

(‘Azan’ ends in the name of God, as it started with it.(1

The Reward for Saying the Call To Prayer

Mu`awiyah ibn Wahab quoted on the authority of Imam Sadiq on the authority of : God’s Prophet

.هنجلا هل تبجو هنس نیملسملا راصمأ نم رصم یف نذأ نم

Whoever performs the call to prayer in one of the Muslim towns for one year, Heaven(is incumbent on him.”(2

Suleiman ibn Ja’far quoted on the authority of his father that once when a man fromSham went to see Imam Sadiq , the Imam told him that Bilal is the first person to go toHeaven. The man asked the reason. The Imam said: “Because he was the first one tosay the call to prayer.”(3) In another tradition Jabir Ja’far quoted on the authority of



:Imam Baqir that God’s Prophet said

نیب لتاقلا هللا لیبس یف هفیس رهاشلاک بستحملا نذؤملا

p: 394

.Wasa’il al-Shi’ah, v.4, p.646 - 1.Ibid. pp.613-616 - 2

.Ibid - 3

.نیفصلا

The one who calls to prayer, seeking a reward from God, is like one who has drawn“(his sword in the way of God and is fighting in between the rows.”(1

:Imam Ali said

.قانعألا لاوط همایقلا موی نونذؤملا رشحی

Those who say the call to prayer will be raised as chiefs on the Day of“(Resurrection.”(2

The late Sadooq quoted in the Manafi tradition on the authority of Ja’far ibn : Muhammad on the authority of his father on the authority of God’s Prophet

نوعبرأ هتعافش یف لخدیو قیدص فلأ نیعبرأو دیهـش فلأ نیعبرأ باوث هللا هاطعأ یلاعت هللا هجو کلذب دیری ابـستحم نذأ نم ناکو هل اورفغتساو کلم فلأ نوعبس هیلع یلص هللا ، الإ هلإ نأ ال دهشأ لاق : اذإ نذؤملا نإو الإ .هنجلا یلإ یتمأ نم ءیسم فلأ

.کلم فلأ نوعبرأ هللا لوسر ادمحم نأ دهشأ هلوق : باوث بتکیو قئالخلا باسح نم هللا غرفی یتح شرعلا لظ یف همایقلا موی

God the High will grant the reward of forty-thousand martyrs and forty-thousand“veracious ones to whoever says the call for prayer for the sake of God. Due to such aperson, forty-thousand sinners from my nation shall be allowed into Heaven. Indeed,when the one who says the call to prayer testifies to the unity of God, seventythousand angels will send greetings to him and seek God’s forgiveness for him. Theywill be in the shade of the Lord’s Throne on the Resurrection Day until God finishesthe reckoning of all people. Forty-thousand angels will record the reward of his



testifying to

p: 395

.Ibid - 1

.Ibid - 2

(the Prophethood of Muhammad .”(1

Right n. 30: The Right of the Ritual Prayer Leader

point

هالصلا یف مامإلا قح

ملکتت ملو کنع ملکتو کبر ، یلإ هدافولاو هللا نیبو کنیب امیف هراـفسلا دلقت دـق هنأ ملعت نأـف کتالـص یف کـمامإ قح اـمأو نإف کلذ ، هفکت ملو کیف هل هلءاسملاو هللا يدی نیب ماقملا مه كافکو هیف ، بلطت ملو کیف بلطو هل ، عدت ملو کل اعدو هنع ،

، هسفنب کسفن یقوف لضف ، کیلع هل نکی ملو هیف هکیرش نکت مل امثآ ناک نإو کنود ، هب ناک ریصقت کلذ نم ءیش یف ناک .هللااب الإ هوق الو لوح الو .کلذ یلع هل رکشتف هتالصب ، کتالص یقوو

And the right of your leader in your ritual prayer is that you should know that he hastaken on the role of a mediator between you and God and appeared in the presenceof your Lord on your behalf. And he speaks for you, but you do not speak for him; andhe supplicates for you, but you do not supplicate for him; and he has beseeched for

.you and you do not beseech for him

And he has spared you the anxiety of standing before God and the question ofinterrogation for your prayer, but you do not spare him that. Should he perform theprayer imperfectly, he is held responsible for that not you; and if he makes a mistakeduring the prayer, you will not be his partner in it, and there is no superiority in this forhim over you. Then he protected you through himself, and he protected your prayer

,through his prayer. Therefore

p: 396




.thank him for this. And there is no power or strength but in God

What Imam Sajjad tells us here is that the people praying should know that theprayer leader is a mediator between them and the Lord. He is praying to God on theirbehalf. He asks on their behalf. He suffers the fear of being in the position of beinginterrogated for their sake. If there are any shortcomings in the prayers, the

.responsibility rests upon his shoulders

The people attending the prayer are not considered partners in this fault. The prayerleader has no superiority over others. He is just the maintainer of others and theirprayers at the threshold of God the Almighty. The discussion here is not centered onthe prayer itself. Rather it is about the rights of the leader of the prayers. He - who isstanding in front - is like a military leader who is calling all his followers to fight with

.Satan

Now they all attend to God who is the source of all perfections. The prayer leader isguiding a caravan of hearts towards God. He expresses ultimate humbleness to Godon their behalf. He unites the rich and the poor, the employer and the employee, themaster and the slave, the black and the white, the informed and the uninformed

.together through saying the prayers

The Wisdom behind Congregational Prayers

The Almighty God has established certain forms of worship to be done in a group. Hehas set up a certain time and place to do

p: 397

them, too. He has done so in order for the believers to achieve the blessings andeffects of such social activities on their path to perfection. We can name a few of the

:effects of congregational prayers as follows

When everyone in the congregation moves together in performing the various acts ( 1of bowing down, prostrating and sitting down in harmony, the Grandeur and Majesty

.of the Lord is manifested



When congregational prayers are performed the might of the Muslims and their ( 2.majesty and power is demonstrated

When the people follow the prayer leader in their motions and in what they say in ( 3.prayers, then they will learn to have order and to abide by the rules

When the people pray together in a group several times each day, the social ties ( 4.and the sense of brotherhood between them is reinforced

When the people pray together in a group, they will develop a sense of mutual trust ( 5.that can be used when they are to witness about something or make a deal

Since the congregational prayers are always performed on time, they provide the ( 6.best chance for one to approach God, and seek His acceptance of prayers

When one participates in the prayer, especially the congregational prayers he ( 7abandons the material life and is delved into the spiritual life. Once he starts the

.prayer, he leaves everything but God behind, and directs his full attention to God

An important benefit of congregational prayers is that they are a good means of ( 8

p: 398

the development of mosques and places of worship. This includes both the physical.and spiritual aspects of development

Another important benefit of congregational prayers is that the attendees get to ( 9.know each other and their ties of friendship are strengthened

Finally, in the congregational prayers all people of different classes and races get ( 10together and stand in one line. There is no difference between the rich and the poor,the black and the white, the master and the slave, the informed and the uninformed

.person

Congregational prayer is the best form of elimination of racism. The gap between thepeople from different classes or races is reduced to zero once they attend



.congregational prayers

Congregational Prayers are Open to the Public

(Fazl ibn Shadan quoted on the authority of Imam Ridha :(1

قرشلا لهأ یلع هجح هراهظإ یف نأل افوشکم ارهاظ الإ هدابعلاو هللا مالـسإلاو دیحوتلاو صالخإلا نوکی الئل هعامجلا تلعج امنإ مهضعب مالـسإلاب سانلا تاداهـش نوکتلو هبقارملاو مالـسإلا رهظی هب رقأ امل ایدؤم فختـسملاو قفانملا نوکیلو هدحو برغلاو هللا

.لجو زع هللا یصاعم نم ریثک نع رجزلاو يوقتلاو ربلا یلع هدعاسملا نم هیف ام عم هنکمم ، هزئاج ضعبل

Congregational prayers are decreed because true devotion, submission and“servitude of God shall not be attained unless it is done in public. The publicperformance of such deeds is a clear testimony of the uniqueness of God for thepeople of the East and the West. It is to be done in public so that even hypocrites and

those who belittle the Muslims in private practically have to do what they have

p: 399

.Ilal wa ‘Uyun al-Akhbar - ‘ 1

verbally confessed in public and have to make their devotion and submission clear to.the public

This is done so that it becomes easily possible for the people to testify as to oneanother’s being Muslim. In addition to these, another benefit of the congregationalprayer is that it makes it possible to help others and to cooperate with each other. Itbecomes possible for the people to worship God. Through congregational prayers, alot of the bad deeds and acts of disobedience to God the Exalted the High are

.” forbidden

In another tradition we read: “Imam Sadiq quoted on the authority of his noble father : who quoted on the authority of God’s Prophet

.اریخ هب اونظف هعامج یف سمخلا یلص نم

Think well of one who performs all his five sessions of daily prayers in“



(congregations.”(1

This is the point that was mentioned earlier. One of the major benefits of attendingcongregational prayers is the mutual trust that is developed between those whoattend. As Imam Ridha said in the tradition just cited above, God has establishedcongregational prayers as the means by which men can publicly recognize theservitude to God, and the people of the East and the West can become fully aware ofthis divine proof. The congregational prayer also fosters cooperation, helping each

.other and the prevention of wicked deeds

”A Few Words from “Asrar ul-Salat

Now we will present a few words from Asrar ul-Salat by the late Hajj Mirza Malaki.Tabrizi regarding congregational prayers as follows

The main wisdom behind the decree on congregational prayers

p: 400

.Ibid. p.371 - 1

is the unity of the hearts of the believers in God’s affair. There are many benefits tothis unity including the strengthening of Islam. In addition to this, congregationalprayers are very effective in the perfection of the soul, its strengthening the soul introtting along the path towards God, and obtaining divine rewards. This is becauseGod’s Mercy will encompass all of them if they are united in God’s way if it should bemeant to descend upon anyone of them. This is true even if not all of them deserve to

.receive God’s Mercy

The similitude of the unity of hearts is like that of the joining of narrow muddystreams of water. Once they join, they turn into a wide river that can cleanseeverything on its way. This river will no longer become dirty from the least bit ofadded impurities. Thus, what is important is the unity of the hearts. If one succeeds tounite in congregational prayer with people whose hearts are united with God, then he

.can be hopeful to receive the reward that is promised in the traditions



However, if the people who are attending the prayer are jealous of each other andhold a grudge against each other, then hoping to receive such rewards is a far-reaching aspiration. It is not considered hope in God, rather it is fooling oneself. Whena prayer leader purifies his soul, anyone who knows him shall love him. He will also be

kind with the believers due

p: 401

.to this bond of divine love

Therefore, their congregation will be a divine one. However, if the people who unite inprayer are really disunited in their hearts and are enemies of one another, are jealousof the God-given blessings that each other one has, then there will not be anyillumination from this type of unity especially if one side involved is the prayer leaderhimself. This is all because the major effect of any worship is due to the way it affects

(the heart and illuminates it.(1

The Reward for Congregational Prayers

Abu Saeed Khudhri quoted on the authority of the Noble Prophet of God : After prayerGabriel descended with seventy thousand angels and said: “O Muhammad! Your Lordsends greetings and grants you two gifts which He has never donated to any of the

.” Prophets before you

The Prophet asked: “O Gabriel! What are these two gifts?” Gabriel said: “Three units ofprayer, and saying congregational prayers five times each day.” The Prophet askedGabriel: “What is the reward of congregational prayers for my nation?” Gabriel said:“Whenever there are two people attending congregational prayer, each one shall berewarded the reward of one hundred and fifty prayers for each unit of congregationprayer. When there are three people, the reward will be that of two hundred and fiftyprayers. When there are four people in the prayer, then their reward will be that of

.one thousand and two hundred prayers

When there are five people in the prayer, the reward will be that of



p: 402

Tarjumeh wa Sharh-i-Risalat al-Huquq, Sepehri, pp.153-155, quoted from Asrar al- - 1.Salat, pp.491-497

one thousand and three hundred prayers. When there are six people in the prayer,the reward will be that of two thousand and four hundred prayers. When there areseven people in the prayer, the reward will be that of four thousand and eighthundred prayers. When there are eight people, the reward will be that of ninethousand and six hundred prayers for each unit of prayer. When there are ten people,

.the reward will be that of nineteen thousand prayers

When there are more than ten people the reward cannot be recorded. Even if all thewater in all the seas in the heavens and the Earth turns into ink, and the wood from allthe trees turns into pens, and all the men, the jinns and the angels start to record,they cannot record the reward. O Muhammad! Hearing the praises of the Lord that abeliever hears in the congregational prayer is better than seventy pilgrimages and

(one thousand non-obligatory pilgrimages for him.”(1

In another tradition Zurarah said: “I asked Imam Sadiq : Will the congregationalprayer be right with just two people?” The Imam said: “Yes. The second man muststand on the right of the prayer leader.” (2) According to another tradition Johani cameto the Prophet and said: “I live in the desert. After the call for the prayer, there areonly my servants, my wife and my children present there. I say the prayer with them.

Is this considered to be congregational prayer?” The

p: 403

.Sharh-i-Risalat al-Huquq, Ghopanchi, v.2, pp.144-145 - 1.Wasa’il al-Shi’ah, v.5, p.379 - 2

.” Prophet replied: “Yes

Then considering all the reward, why do the followers of Imam Ali lose it all by not



?attending congregational prayers? Is this not a great loss for them indeed

Stories about Ritual Prayer Leaders

Now that we have reviewed the traditions about the rewards of congregationalprayers, let us consider the following stories about prayer leaders that Ghopanchi has

.compiled in his book Sharh-iRisalat al-Huquq

An Arab man called Mujrim (meaning man of sin) was standing in the first row of the - 1:congregational prayer. As the prayer leader was praying he recited

نیرخآلا مهعبتن مث نیلوألا کلهن ملأ

Did We not destroy the men of old [lit. the first ones] (for their evil)? So shall We make “[later (generations) follow them?” [The Holy Qur’an, al-Mursalat 77:16-17

:The Arab man moved back to the third row. Then the prayer leader said

نیمرجملاب لعفن کلذک

[Thus do We deal with men of sin.” [The Holy Qur’an, al-Mursalat 77:18“

Then the Arab man said: “By God he has aimed his words at no one else but me.” He.picked up his shoes and ran away from the mosque

Three brothers called Abraham, Moses and Hajj Ahmad built a mosque and asked - 2someone to be the prayer leader for that mosque. They paid for his living expenses.

:One day the prayer leader recited the following verse

یسومو میهاربإ فحص یلوألا فحصلا یفل اذه نإ

And this is in the Books of the earliest (Revelation), - The Books of Abraham and“[Moses.” [The Holy Qur’an, Al-A’la 87:18-19

When he finished, Hajj Ahmad asked: “Do you not know

p: 404



that the three of us built this mosque together, and that we all help run it?” The mansaid: “Yes I know.” Hajj Ahmad said: “Then why did you mention their names when yourecited but made no mention of me?” The prayer leader said: “These are verses of the

.” Qur’an. We cannot add to them

Hajj Ahmad said: “No. You had better confess that you like them more than you likeme. I will hit you hard with my cane if you do not add my name in your next prayer.”Then when the prayer leader recited the next prayer he said: “The Books of Abraham,Moses and Hajj Ahmad.” After he finished the prayer, the people who prayed afterhim asked: “Where did you get Hajj Ahmad from? He said: “The thought of getting hit

.” by the cane resulted in Hajj Ahmad’s name entering in the Qur’an

It has been narrated that once a prayer leader brought a trash can that is called - 3“satl” in Arabic and put it behind him. When he bowed down in prayer he rememberedhis “satl” and thought that it was stolen. Then he raised his head and said: “RabanaLakal Satl” instead of saying “Rabana Lakal Hamd”. Some of the people who were

.” praying said: “Do not worry, the trash can is behind you

A man was praying behind a prayer leader. Then the prayer leader forgot the Sura - 4.” Fatiha and started repeatedly saying: “I seek refuge in God from Satan

p: 405

The man who was praying behind him said: “It is not Satan’s fault. You are the one.” who forgot how to pray

Right n. 31: The Right of the Sitting Companion

point

سیلجلا قح

دـصقتو تظحل اذإ ظحللا عزن یف قرغت الو ظفللا هاراجم یف هفـصنتو کبناج ، هل بیطتو کفنک ، هل نیلت نأف سیلجلا قح امأو الو .رایخلاب ناک کیلإ سلاـجلا ناـک نإو راـیخلاب هنع ماـیقلا یف تنک هیلإ سیلجلا تنک نإو .تظفل اذإ هماـهفإ یلإ ظـفللا یف

.هللااب الإ هوق الو .هنذإب الإ موقت



And the right of your sitting companion is that you should treat him gently, warmlywelcome him, be fair while talking with him, do not take your eyes off of him when youare looking at him, and pronounce your words clearly to help him understand whatyou say. And if you are the first one to go and sit with him, you can leave him whenyou wish. However, if he is the first one to come and sit with you, he can leave youwhen he wishes to. And you should not leave him without his permission.(1) And there

.is no power but in God

Man as a Social Being

What is meant by “sitting companion” is friends or associates, be their friendshipshort-lived or for a long time. Whoever becomes our companion has certain rightsincumbent upon us. Men of all ages at all times need companions since man has aninstinctive desire for social living. Man suffers from loneliness. He would become

.happy if he has a good associate or friend

The Role of Friends in Man’s Personality

Each person’s friends and associates have a great

p: 406

In the other version it is followed by: “You should forget his slips and remember his - 1.” good qualities, and you should tell nothing about him but good

influence on his personality, worldly and religious affairs. Friends affect our behaviorand the many aspects of our lives. This effect can be either positive or negative. Thisis so important that the Noble Prophet of God declared one of the criteria for eachperson’s personality to be that of his friends. He said: “It is a great tragedy for one not

:to have any good friends.”(1) Imam Ali said

.هءاضعأ فرشأ دقف هللا یف هل اخأ دقف نم

When one loses his own sincere friend whose friendship with him was for the sake of“(God, it is as if he has lost one of his body parts.”(2



Now that it has become clear that a friend has a very important role in our life, it isvital to be careful in choosing a good friend so that we can have a long-lasting

.relationship

How to Choose a Good Friend

:Regarding the way to choose a good friend, Imam Sadiq said

.الیلخ کل هذختاف اءوس کیف لقی ملف تارم ثالث کیلع بضغ نم

Whoever gets angry with you thrice, but does not say anything bad about you - take“(him for your friend.”(3

Stable and Unstable Friendships

:Imam Ali said

.هتدوم تدکأتو هتبحص تماد رابتخالا نسح دعب اخأ ذختا نم

Whoever chooses a friend after properly testing him will have a lasting friendship“(with him.”(4

:Imam Ali said

.رارشألا هقفارم یلإ رارطضالا هأجلأ رابتخا ریغ نم اخأ ذختا نم

Whoever makes friends without proper considerations will have to put up with“(wicked friends.”(5

Associating With Wicked People

:Saint Abdul Azeem Hassani quoted on the authority of Imam Baqir who said

.رایخألاب نظلا ءوس ثروت رارشألا هسلاجم

Associating with wicked“

p: 407



.Shafi, v.1, p.192 - 1.Sharh-i-Ghurar wa Durar, v.5, p.472 - 2

.Tarikh Ya’qubi, v.2, p.383 - 3.Sharh-i-Ghurar wa Durar, v.5, pp.397-398 - 4

.Ibid - 5

(people causes a bad opinion regarding good people.”(1

Imam Sadiq quoted on the authority of his grandfather on the authority of the : Prophet of God

.ءاینغألا عم سولجلاو ءاسنلا ، عم ثیدحلاو لاذنألا ، عم سولجلا بولقلا : تیمت مهتسلاجم ثالث

Associating with the following three groups of people will make your heart perish:“(sitting with ignoble ones, conversing with women and sitting with the rich.”(2

:In another tradition regarding associating with the rich, Imam Sadiq said

.همعن هیلع سیل هللا هنأ يری یتح موقی امف همعن ، هیلع نأ هللا يری وهو مهسلاجی دبعلا نإف ءاینغألا سلاجت ال

Do not sit with the rich. For a servant sits with them and he is aware of the blessings “God has bestowed on him, but he rises up thinking that God has bestowed no blessing

(on him.”(3

In another tradition, we read that the Noble Prophet said: “Do not associate with thedead! They asked him: “O Prophet of God! Who are the dead?” He replied: “They arethe wasteful rich, who are delved in the material life of this world and unaware of God.

.” They see everything as wealth and money

Such people do not have a living heart. Thus, the Prophet considers them to be like thedead. Associating with the dead will result in the perishing of one’s heart. That is whyit is forbidden by the Prophet of Islam . In Sifat ash-Shia Sadooq - may mercy be uponhim – has quoted Imam Baqir who quoted on the authority of the Commander of the

: Faithful

رارشألا هسلاجم



p: 408

.Bihar al-Anwar, v.74, p.191 - 1

.Bihar al-Anwar, v.74, p.191 - 2.Ibid. pp.194-199 - 3

هبتـشا نمف راجفلاب ، راربألا قحلت راجفلل راربألا هسلاـجمو راـیخألاب ، رارـشألا قحلت راـیخألا هسلاـجمو راـیخألاب ، نظلا ءوس ثروت ظح الف هللا نید ریغ یلع اوناک نإو هللا نید یلع وهف هللا نید لهأ اوناک نإف هئاـطلخ ، یلإ اورظناـف هنید اوفرعت ملو هرمأ مکیلع

نطلاخی ـالو ارفاـک نیخاؤی ـالف رخـآلا مویلاو هللاـب نمؤی ناـک نم لوقی : ناـک هلآو هیلع هللا یلـص هللا لوسر نإ .هللا نید نم هل .ارجاف ارفاک ناک ارجاف طلاخ وأ ارفاک یخآ نمو ارجاف ،

Associating with wicked people will result in one being suspicious of the good people.“Association of the wicked people with good people will result in them becoming goodpeople. Association of good people with the sinners will convert them into sinners.Then if you are in doubt about someone and do not know the degree of his

.attachment to the decrees of religion, look at his friends

If he associates with religious people, then he is a follower of God’s religion. However,if he associates with people who do not follow God’s religion, then he has notbenefited from God’s religion. Indeed the Noble Prophet of God said: One whobelieves in God and the Resurrection Day shall not fraternize with an unbeliever orassociate with an immoral person. Whoever fraternizes with an unbeliever or

(associates with an immoral person is an unbeliever and immoral.”(1

With Whom to Associate

:Imam Sajjad said to his children

مهنإف تاورملا لهأ اوسلاجف سانلا هسلاجم الإ متیبأ نإف ملـسأو سنآ هدحولاف مهیلع اوردقت مل نإف هفرعملاو نیدلا لهأ اوسلاج .مهتسلاجم یف نوثفری ال

Associate with the people“

p: 409



.Ibid. p.196 - 1

of religion and recognition (of God). If you cannot find any such people, then solitude ismore companionable and safer. If you insist on associating with people, thenassociate with the people of honor who do not utter unseemly speech in their

(gatherings.”(1

:Imam Sadiq said

.بیرم وهف بیرلا لهأ سلاج نم

(Whoever associates with dubious people will be regarded as dubious.”(2“

Associate with Scholars

:The Noble Prophet of God said

دهزلا یلإ هبغرلا نمو صالخإلا یلإ ءاـیرلا نمو نیقیلا یلإ کشلا نم سمخ : یلإ سمخ نم مکوعدـی ملاـع لـک دـنع اوسلجإ .هبحملا یلإ هوادعلا نمو عضاوتلا یلإ ربکلا نمو

:Associate with every scholar who calls you away from five things towards five things“

From doubt to certitude . 1

(From dissemblance to sincerity (in deeds . 2

From desire (of this world) to abstinence . 3

From pride to humility . 4

(From enmity to love. (3 . 5

Thus, we realize the importance of visiting the scholars. Their effect on man’s spirit is.clarified. We see why the Prophet of God invited us to associate with scholars

The Role of Wise Companions

:Imam Sadiq said



وهو ءاودلا ینعم یف ثلاثلاو قمحألا وهو ءادلا ینعم یف یناثلاو تقو ، لک یف هیلإ جاتحی يذـلا ءاذـغلاک دـحاوف هثالث : ناوخإلا .بیبللا

Brothers are of three kinds. The first kind is like nourishment that we need at all“times; the second is like a disease, and they are the foolish ones. The third kind is like

.” the remedy, and they are the intelligent ones

Moa’tasim in the Minister’s Party

Fazl Marwan was one of the ministers of the Abbasid Caliph Moa’tasim. He was so.talented that he had attained an especial position near the Caliph

To show

p: 410

.Bihar al-Anwar, v.74, p.196 - 1.Ibid. p.197 - 2

.Ithna ‘Ashariyah, p.202 - 3

the people his especial position near the Caliph, he invited the Caliph to an eveningparty. He decorated his large house with glamorous materials, beautiful flowers,golden and silver dishes and expensive rugs. He prepared the best of the fruits and

.confectioneries

Once the Caliph entered his house, he felt jealous and brought the excuse that hisstomach hurt, and left the house. The minister realized that his efforts had given anegative result. He consulted with his intelligent friend Ibrahim Mooseli who waspresent. Ibrahim thought for a short while and told him to accompany the Caliph tothe court and wait for his letter. He also advised him to read the letter in the presence

.of the Caliph

Fazl followed Ibrahim’s advice. After a short while, he received a letter in which it waswritten: “Now that the party for the Caliph has ended, the owner of the rugs and thejewels has come to take them back. Please issue permission to give them back to



their owner.” Moatasim asked about the contents of the letter. The minister read theletter. Then when the Caliph realized that these were all borrowed, his hurt feelings

.ended. Thus, the intellect of a very intelligent friend was able to save a friend

The Criteria for Honesty

:Imam Sadiq said

هبسنت دودحلا ال کلت نم ءیش هیف نکی مل نمو هقادصلا ، لامک یلإ هبـسنت الف دودحلا کلت هیف نکت مل نمف هدودحم ، هقادصلا کنیشو هنیز کنیز يری نأ هیناثلاو هدحاو ، کل هتینالعو هتریرس نوکت نأ اهلوأ .هقادصلا نم ءیش یلإ

p: 411

.تابکنلا دنع کملسی نأ ال هسماخلاو هتردقم ، هیلإ لصت امم ائیش کعنمی نأ ال هعبارلاو هیالو ، الو لام هریغی نأ ال هثلاثلاو هنیش ،

There are certain criteria for sincere friendship. Do not attribute perfection in sincere“friendship to one who does not possess these criteria. Do not attribute any (degree of)sincere friendship to one who has none of these criteria. Firstly, his inner and outerself should be the same for you. Secondly, he should consider your honor to be hishonor and your dishonor to be his dishonor. Thirdly, worldly wealth and positionshould not change him. Fourthly, he should not refuse you anything he has the

(capacity to attain. And fifthly, he should not desert you in times of affliction.”(1

The Prophet’s Association with the Poor Pious Ones


نم عطت الو ایندـلا هایحلا هنیز دـیرت مهنع كانیع دـعت الو ههجو نودـیری یـشعلاو هادـغلاب مهبر نوعدـی نیذلا عم کسفن ربصاو اطرف هرمأ ناکو هاوه عبتاو انرکذ نع هبلق انلفغأ

And keep thy soul content with those who call on their Lord morning and evening,“seeking His Face; and let not thine eyes pass beyond them, seeking the pomp andglitter of this life; nor obey any whose heart We have permitted to neglect theremembrance of Us, one who follows his own desires, whose case has gone beyond

[all bounds.” [The Holy Qur’an, al-Kahf 18:28



We learn from this verse that the value of men is not in their position or wealth. It has.been said that the above verse was revealed under the following conditions

p: 412

.Ithna ‘Ashariyah, p.343, quoted from al-Amali by Saduq, p.397 - 1

A group of the haughty rich people went to see the Prophet of God . Pointing at faithfulmen such as Salman, Abu-Dharr, Sohayb and Khobab they said: “O Muhammad! Wewill come to you if you sit at the highest position in the room and fend off these stinky

(folks who wear rough clothes.”(1

This verse condemns the formation of various classes in the society, and attempts toestablish ties between the noble people and the poor ones. In a similar way, ImamSajjad has recommended respect for our companions, a warm welcome for them,

.polite conversation with them and a respectful farewell

Right n. 32: The Right of the Neighbor

point

راجلا قح

، اهفرعتل [ه ] ءوس نع هل ثحبت الو هروع هل عبتت .اعیمج ال نیلاحلا یف هتنوعمو هترـصنو ادهاش هتمارکو ابئاغ هظفحف راجلا قح امأو لصتت مل اریمـض هنع هنـسألا تثحب ول اریتس ، ارتسو انیـصح انـصح تملع امل تنک فلکت الو کنم هدارإ ریغ نع هنم اهتفرع نإف رخدت الو .هتلز رفغتو هترثع لیقت .همعن دنع هدسحت الو هدیدش ، دنع هملست .ملعی ال ثیح ال نم هیلع عمتست .هیلع ال هئاوطنال هیلإ

هرـشاعتو هحیـصنلا ، لماح دـیک هیف لطبتو همیتشلا ، ناـسل هنع درت .هل املـس نوکت نأ جرخت ـالو کـیلع ، لـهج اذإ هنع کـملح .هللااب الإ هوق الو لوح الو .همیرک هرشاعم

And the right of your neighbor is that you should be a guardian for him when he isabsent, and you should honor him when he is present, and you should assist andsupport him in both situations. You should not pursue any of his imperfections, and

you

p: 413




should not seek any of his faults. But if you should discover any of his faultsunintentionally, you should take the role of a fortified stronghold and a veiling screen

.regarding what you know

You should guard them in such a way that none of his defects can be discovered evenif they are thoroughly inspected with spears. And you should not eavesdrop on him,and you should not forsake him during times of hardship. And you should not envy himwhen he receives a blessing. Pardon his deviation and forgive his mistakes. And do notlose your temper when he behaves out of ignorance with you. And do not stop to behis supporter, and answer those who scold him. And divulge for him the deception ofthose who counsel him, and associate with him in an honorable manner. And there is

.no power or strength but in God

The Arabic word ‘jar’ meaning neighbor is used with several implications in the HolyQur’an. In some places, it is used to refer to neighbors - close or far away. In the Holy

:Qur’an, it is also used to refer to those who seek asylum as in the following verse

هرجأف كراجتسا نیکرشملا نم دحأ نإو

If one amongst the Pagans ask thee for asylum, grant it to him...” [The Holy Qur’an,“[al-Tawbah 9:6

The above word used for neighbor has the deeper meaning of security. That impliesthat neighbors are granted security by each other. The right of a neighbor is great

both intellectually

p: 414

and religiously. The word ‘jar’ is used in any place where there is a great right as in the:following verse

مکل راج ینإو سانلا نم مویلا مکل بلاغ ال

No one among men can overcome you this day, while I am near to you.” [The Holy“



[Qur’an, al-Anfal 8:48

Here in the phrase ‘I am near to you’ in Arabic the word ‘jar’ is used. The Qur’an.refers to close-by and distant neighbors. We shall discuss this issue next

The Rights of Neighbors as Viewed in the Qur’an


بحاصلاو بنجلا راجلاو یبرقلا يذ راجلاو نیکاسملاو یماتیلاو یبرقلا يذبو اناسحإ نیدلاولابو ائیش هب اوکرشت الو هللا اودبعاو مکنامیأ تکلم امو لیبسلا نباو بنجلاب

Serve God, and join not any partners with Him; and do good - to parents, kinsfolk,“orphans, those in need, neighbors who are near, neighbors who are strangers, thecompanion by your side, the wayfarer (ye meet), and what your right hands possess.”

[[The Holy Qur’an, al-Nisaa 4:36

The verse refers to some of the rights in Islam including those of neighbors.‘Neighbors who are near’ in this verse has been interpreted by various commentatorsto imply various things. Some consider it to imply relatives. However, since the versesthat have preceded this verse in the Qur’an refer to the rights of relatives thisinterpretation seems to be an unlikely meaning. Rather other implications seem to be

.more appropriate. It may mean neighbors who are closer to us in religion

Neighbors who are strangers” implies physical distance. According to traditions“people living in up to forty

p: 415

houses away in either direction are considered our neighbors. It may also refer tonon-Muslim neighbors who are not fighting with Muslims.(1) Now that we have studiedthe Qur’anic verses regarding neighbors, we will briefly review the traditions on this

.issue

Traditions on the Rights of Neighbors



There are many traditions about the rights of neighbors, their due respect and their:role in our security. The Prophet of God said

.انمؤم هراج سیلف هلامو هلهأ یلع هراج نم افوخ هباب قلغأ نم

The neighbor because of whom one locks the door, out of fear for one’s family and“.” wealth, is not a believer

The Prophet of God was asked: “O Prophet of God! What are the rights of neighbors:incumbent upon other neighbors?” He said

نإو هباجأ اعد نإو هدفر هدفر یلإ جاتحا نإو هراعإ هنم راعتسا نإو هناعأ هناعتـسا نإو هضرقأ هضرقتـسا نإ هیلع هقوقح یندأ نم ءانبب هیلع لیطتـسی الو هنزحل نزح هبیـصم باصأ نإو هدـسحی ملو هب حرف اریخ باـصأ نإو هتزاـنج عیـش تاـم نإو هداـع ضرم

وأ اهلثم هدنع سیل هنأ ملع اذإ اهنم امـسق هل يدهأ هفرط هلزنم یلإ يدهأ نإو هنع حـیرلا ذـفانم دـسو هیلع هفارـشإب هیذؤیف هنکس هللا یناصوأ دـقلو هللا ، همحر نمم لیلق الإ راجلا قح دؤی مل مکل : لوقأ ام اوعمـسإ .اهب هسفن تحـش نإ هلاـیع نعو هنع اـهرتسیلف

.هثرویس هنأ تننظ یتح راجلاب

The least of a neighbor’s rights on him is that if he asks him for a loan he should grant“it to him. If he asks for help, he should help him. If he wants to borrow something

p: 416

.Tafsir-i-Namunah, v.3, pp.380-381 - 1

from him, he should lend it to him. If he needs him to donate something to him, heshould do so. If he invites him, he should accept his invitation. If he gets sick, he

.should go and visit him. If he passes away, he should attend his funeral procession

If he receives some blessings, he should be happy and not envious of him. If a tragedybefalls him, he should grieve for his grief. He should not build a tall building in front ofhis dwelling which would trouble him due to its overlooking his house and obstructingthe passage of breeze. If he is presented with some novelty in his house, then heshould present him a part of it if he knows that he does not have something like it,

.” otherwise he should conceal it from him and his family if he desires it for himself



The Prophet of God then added:) “Listen to what I tell you. Only a few people who are)blessed by God’s Mercy fulfil the rights of neighbors. God enjoined on me the rights of

(the neighbor to the extent that I thought He would appoint him as an heir.”(1

There are three important points stressed by the Prophet in this tradition. The firstpoint is that each person’s house is his place of peace and security, both for hisproperty and for honor. Should one lose his security at home, he has lost his most

secure stronghold. This peace and security is everyone’s certain

p: 417


right, and should not be violated by anyone. If one lives in such a way that threatens.the security of his neighbors, then he is not a true believing Muslim

The second point that is stressed here is not to build tall buildings overlooking otherpeople’s houses. We all know that at the time of the Prophet there were no tallbuildings in Arabia. However, the teachings of the Prophet are universal, and for alltimes. Thus, he instructed us not to build such buildings. This is one of the signs of thecompleteness of Islamic teachings and a proof of Islam being the last religion.

.Housing is still one of man’s major social problems

The problem of finding a secure place to live is not only one of our problems, but it isalso one of most countries of the world. The Westerners have chosen living inapartments with all its problems and limitations. Our people are also following thispractice. The third point that is stressed is that one should not show what he bringsinto his house to his neighbors, or give a little of what he brings home to his neighbors

.if they are poor

It is Forbidden to Hurt One’s Neighbors

:Imam Sadiq said

.هراج يذآ نم نوعلم



(One who troubles his neighbor is cursed.”(1“

On the other hand, pleasing one’s neighbor is a cause of forgiveness. In Lubb al- : Lubab Qutb al-Rawandi quoted on the authority of God’s Prophet

.هل رفغ هنع نوضار مهلک هثالث ناریج هلو تام نم

Anyone who dies with three neighbors pleased with him will“

p: 418

.Mustadrak al-Wasa’il, v.2, pp.78-79 - 1

(be forgiven (by God).”(1


.هراج ذؤی الف رخآلا مویلاو هللااب نمؤی ناک نم

(Whoever believes in God and the Final Day should not trouble his neighbors.” (2“


.همأ همرحک راجلا یلع راجلا همرح

The reverence of a neighbor incumbent on the neighbor is like the reverence due to“(one’s mother.”(3

Complaining Against One’s Neighbor

Imam Sadiq narrated that someone complained to the Prophet of God about hisneighbor. The Prophet turned his face away from him. He came back again. Then the

:Prophet told Ali , Salman and Miqdad

.هراج يذآ نم یلع هکئالملاو هللا هنعل نأ اودانو اوبهذإ

Go and publicly announce that the curse of God and the angels is on one who“(troubles his neighbor.”(4



Treating Neighbors with Kindness


.رایدلا یف هرامعو قزرلا یف هدایز راوجلا نسحو ربلا

Treating one’s neighbors with kindness and being a good neighbor will result in an “(increase in one’s share of daily bread and the development of towns.” (5

:Imam Ridha has been quoted as having said the following in Fiqh al-Ridha

كراـبت هللا نأ هلآو : هیلع هللا یلـص هللا لوـسر نع يور دـقو راـجلا ، نع کـلأسی یلاـعت هللا نإـف كرواـج نم هرواـجم نسحأو .ینثری هنأ تننظ یتح راجلاب یناصوأ یلاعتو

Be a good neighbor for your neighbors since God will ask you about the neighbour.“God’s Prophet has been quoted as having said: God the Almighty enjoined on me the

(rights of the neighbor to the extent that I thought he will inherit from me.” (6

Be Considerate With Your Neighbors

: It is quoted on the authority of God’s Prophet

ناعبش تاب نم یب نمآ ام

p: 419

.Ibid - 1

.Ibid - 2

.Ibid - 3.Mustadrak al-Wasa’il, v.2, pp.78-79 - 4

.Ibid - 5.Ibid. p.80 - 6

.عئاج هراجو

Whoever spends the night with a full stomach, while his neighbor is hungry, does not“(believe in me.”(1



:He also said

.راع هراجو ایساک تاب نم یب نمآ ام واط ، هراجو ناعبش تاب نم یب نمآ ام

One who spends the night with a full stomach while his neighbor is hungry, has not“believed in me. One who spends the night clothed, while his neighbor has no clothes,

(has not believed in me.” (2

:In a letter to his governor Uthman ibn Hunayf, Imam Ali wrote

؟ يرح دابکأو یثرغ نوطب یلوحو اناطبم تیبأأ

Should I pass the night with a full stomach while around me are hungry and thirsty“(bellies?”(3

Bad Neighbors

: It has been quoted on the authority of God’s Prophet

.هرس رشب كآر نإو هءاس ریخب كآر نإ هبلق ، كاعریو هانیع كارت هماقإ راد یف ءوس راج نم هللااب ذوعأ

I seek refuge in God from an evil neighbor next to one’s place of residence. His eyes“see you and his heart watches you. If he sees you in a good state, it grieves him, and if

(he sees you in a bad state, it makes him happy.”(4

Investigate Before Buying a House


.قیرطلا لبق قیفرلاو رادلا ءارش لبق راجلا اوسمتلإ

Ask about the neighbor before buying the house, and the travelling companion“(before starting the journey.”(5

The Domain of Neighborhood

: Imam Sadiq quoted on the authority of the Commander of the Faithful



.اهبناوج هعبرأ نم اراد نوعبرأ راوجلاو اراد نوعبرأ دجسملا میرح

The domain of the neighborhood of a mosque and a house is forty houses in four“(directions.”(6

Imam Sajjad said: “The people living in forty

p: 420

.Ibid. pp.78-79 - 1.Mustadrak al-Wasa’il, v.2, pp.78-79 - 2

.Ibid - 3

.Ibid - 4

.Ibid - 5

.Ibid - 6

houses on either side of your house are your neighbors. You must respect their rights,.live with them, and associate with them in peace. Seek God’s help to do so

Right n. 33: The Right of the Companion

point

بحاصلا قح

امک هظفحتو کمرکی ، امک همرکت نأو فاصنإلا ، نم لقأ الف الإو الیبس هیلإ تدـجو ام لضفلاب هبحـصت نأف بحاصلا قح امأو کـسفن مزلت .هدوملا نم قحتـسی امع هب رصقت ـالو .هتأـفاک کقبـس نإـف همرکم ، یلإ هنیبو کـنیب اـمیف کقبـسی ـالو کـظفحی ،

نوکت الو همحر هیلع ] ] نوکت مث هبر ، هیـصعم نم هب مهی امیف ال هسفن یلع هتنوعمو هبر هعاـط یلع هتدـضاعمو هتطاـیحو هتحیـصن .هللااب الإ هوق الو .اباذع هیلع

And the right of the companion is that you should act as his companion with nobility asmuch as you can, otherwise you should at least treat him with fairness. Honor him ashe honors you, and guard him as he guards you, and do not let him precede you ingenerosity. And if he precedes you, then recompense him. Do not fall short of givinghim the love that he deserves. Commit yourself to advise him, care for him, and helphim perform the acts of obedience to his Lord, and help him restrain himself from any



act of disobedience of his Lord that he might attempt. Then be a mercy upon him, and.not a chastisement. And there is no power but in God

:To summarize the Imam’s words, we can say

.Treat him with nobility as much as possible. At least be fair with him ( 1

Honor him as ( 2

p: 421

he honors you. Try to be the first one to treat the other one with kindness. Return his.favors

.Commit yourself to advise him to do acts of obedience to God ( 3

.Always restrain him from sinful acts. Try to be like a blessing for him ( 4

:We read the following in the Qur’an

راهقلا دحاولا هللا مأ ریخ نوقرفتم بابرأأ نجسلا یبحاص ای

O my two companions of the prison! (I ask you): are many lords differing among“themselves better, or the One God, Supreme and Irresistible?” [The Holy Qur’an,

[Yusuf 12:39

In the Arabic text of the following verse, the word used for ‘a wife’ actually means a.companion

ادلو الو هبحاص ذختا ام انبر دج یلاعت هنأو

And Exalted is the Majesty of our Lord: He has taken neither a wife nor a son.”[The“[Holy Qur’an, Jinn 72:3

: In the following verse the word companion refers to the Noble Prophet of God

يوغ امو مکبحاص لض ام



[Your Companion is neither astray nor being misled.” [The Holy Qur’an, al-Najm 53:2“

Thus, we can say that companion refers to someone that is with us either for a short.time or for a long time. There is a right that is incumbent upon us for our companion

Learning from Friends

One of man’s characteristics is learning from friends. We influence others. Othersinfluence us. Therefore, the Holy Qur’an warns us about the possibility of deviationand depicts for us a scene in the Hereafter when man realizes that ignorant and tricky

companions have corrupted him. Then he wishes that he had never made friends

p: 422

:with them. However, then it is too late to be sorry. The Holy Qur’an says

الیبس لوسرلا عم تذختا ینتیل ای لوقی هیدی یلع ملاظلا ضعی مویو

الوذخ ناسنإلل ناطیشلا ناکو ینءاج ذإ دعب رکذلا نع ینلضأ دقل

The Day that the wrongdoer will bite at his hands, he will say, "Oh! Would that I had“taken a (straight) path with the Apostle! Ah! Woe is me! Would that I had never takensuch a one for a friend! He did lead me astray from the Message (of God) after it hadcome to me! Ah! The Evil One is but a traitor to man!"…” [The Holy Qur’an, al-Furqan

[25:27-29

Man’s state of extreme sorrow for following the footsteps of an evil friend is shown inthese verses. Although these verses refer to the Hereafter, there are many peoplewho greatly suffer from the companionship of bad friends, love their property, and

.honor

Bad Companions as Viewed in the Traditions

There are many traditions that advise man not to make friends with bad people in:order to prevent any losses and any future state of becoming sorry. Imam Ali said

.ملعت تنأو ال ارش هعبط نم قرسی کعبط نإف ریرشلا بحصت ال



Avoid the companionship of wicked people since your nature will unknowingly adopt“(their wickedness.”(1

:Imam Sadiq said

.ملسی ءوسلا ال بحاص بحصی نم

(Whoever associates with bad friends will not remain sound.”(2“

:He also said

.هقالخأب قلختی نأ کشوی قمحألا هبحاصم بنجتی مل نم

Whoever does not avoid the companionship of a fool will come close to adopting his“(behavior.”(3

These traditions point out that man is influenced by

p: 423

.Sharh Nahjul Balaghah, Ibn Abi al-Hadid, v.20, p.272 - 1.Mustadrak al-Wasa’il, v.2, p.65 - 2

.Ibid. p.64 - 3

his friends and will adopt their behavior. If his friends are stupid or wicked, then he willunknowingly adopt their behavior and act like them. The fact that the physicians havepointed out about contagious diseases is not limited to physical illnesses. Somemental illnesses are contagious too. When Imam Ali said: “… your nature willunknowingly adopt their wickedness…” he referred exactly to this fact. In addition,when Imam Sadiq said: “Whoever associates with bad friends will not remain

.sound…” he referred to this fact too

The Consequences of Becoming Friends with a Fool

As an example of the consequences of becoming friends with a fool, consider thefollowing story. A person needed to dig a well in his yard asked someone to come and



dig one for him. A large amount of dirt was dug out of the well and piled up in the yard.He wondered what to do with that dirt. He went to a friend of his to ask for advice. His

!friend was a fool

He told him to dig another well in the yard and then throw the dirt from the first one init. He did the same, but ended up with a large amount of dirt from the second wellpiled up on the other side of his yard. He went to his friend again to ask for moreadvice. His friend told him to simply pour the dirt from the second well he had dug into

!the first one

As another example, consider the following story. Once a cow stuck his

p: 424

head into a large earthenware jar to eat, but his head was stuck in it. The owner.thought for a while, but he could not find a way to get the cow’s head out of the jar

Then he went to the magistrate to get help. The magistrate came to the place wherethe cow was and ordered the cow’s head to be cut off once he saw what hadhappened. They cut off the cow’s head and it fell in the jar. They tried to bring it outbut did not manage to do so. Then the magistrate ordered them to break the jar toget it out. Therefore, the jar was broken and the cow’s head was chopped off too.

!This is the result of following the advice of a fool

:It has been narrated on the authority of Solomon

.هنادخأو هباحصأ یلإ بسنیو هنارقأو هلاکشأب لجرلا فرعی امنإف بحاصی ، نم یلإ اورظنت یتح ءیشب لجر یلع اومکحت ال

Do not express an opinion about a person before you consider with whom he keeps“company, since a man is only known through the type of friends and associates he

(has, and is described in relation to his companions and intimates.”(1

:Imam Ali said

کمهتا کنمتئا نإو کناخ هتنمتئا نإو کبذک هتثدـح نإو کبذـک کثدـح نإ لاصخ : تس هیف عمتجا نم هبحـص یف ریخ ال .هتمعنب نم کیلع معنأ نإو كرفک هیلع تمعنأ نإو



:There is no good in the companionship of one in whom six qualities are combined“

Those who lie when they tell - 1

p: 425

.Safinah al-Bihar, v.2,p.27 - 1

.you something

.Those who consider you to be telling a lie when you tell them something - 2

.Those who betray you after you trust them - 3

.Those who will accuse you of something after they trust you - 4

.Those who will not be grateful when you confer a favour on them - 5

.” Those who, if they confer a favour on you, will make mention of it - 6

Whom not to Associate With

:Imam Baqir said: My father advised me as follows

نبحـصت ال لاق : هسمخلا ؟ ءالؤه نم هبأ ، ای كادـف تلعج تلقف : .قیرط یف مهقفارت الو مهثداـحت ـالو هسمخ نبحـصت ـال ینب اـی نبحـصت ال لاق : یناثلا ؟ نمو هبأ ، ای تلق : .اهلانی مث ال اهیف عمطی لاق : اهنود ؟ امو هبأ ، ای تلق : .اهنود امف هلکأب کعیبی هنإـف اقـساف

کنع دعبی بارسلا هلزنمب هنإف اباذـک نبحـصت ال لاق : ثلاثلا ؟ نمو تلقف : .هیلإ تنک اـم جوحأ هلاـم یف کـب عطقی هنإـف لـیخبلا : لاق سماخلا ؟ نمو تلق : .كرضیف کعفنی نأ دیری هنإف قمحألا نبحـصت ال لاق : عبارلا ؟ نمو تلق : .دیعبلا کنم برقیو بیرقلا

.عضاوم هثالث یف هللا باتک یف انوعلم هتدجو ینإف محر عطاق نبحصت ال

O my son! Be sure not to associate, converse or travel with five groups of people.” I“asked him: “O father. May I be your ransom! Who are these five groups of people?” Hereplied: “Do not associate with corrupt people since they will sell you for morsel or lessthan that.” I asked him: “O father! What is meant by less?” He said: “They will desire it

.” but will not get what they wanted

Then



p: 426

I asked: “O father! Who are the second group?” He said: “Do not associate with miserssince they will deprive you of their property when you need it the most.” I asked: “Whoare the third group?” He said: “Do not associate with liars since they are like a mirage.They will make the near seem distant to you and make the distant seem near.” Then Iasked: “Who are the fourth group of people?” He replied: “Do not associate with fools,since they will cause you harm even though they intend to help you. Then I asked:“Who are the fifth group?” He said: “Do not associate with those who cut off ties with

.” their relatives since I have found them cursed in three places in the Qur’an

:Now let us consider the verses that Imam Sajjad referred to

مکماحرأ اوعطقتو ضرألا یف اودسفت نأ متیلوت نإ متیسع لهف

مهراصبأ یمعأو مهمصأف هللا مهنعل نیذلا کئلوأ

Then, is it to be expected of you, if ye were put in authority, that ye will do mischief in“the land, and break your ties of kith and kin? Such are the men whom God has cursedfor He has made them deaf and blinded their sight.” [The Holy Qur’an, Muhammad

[47:22-23

:These verses are about a group of hypocrites. And for the second occasion

ءوس مهلو هنعللا مهل کئلوأ ضرألا یف نودـسفیو لـصوی نأ هب هللا رمأ اـم نوعطقیو هقاـثیم دـعب نم هللا دـهع نوضقنی نیذلاو رادلا

But those who break the Covenant of God, after having plighted“

p: 427

their word thereto, and cut asunder those things which God has commanded to bejoined, and work mischief in the land; - on them is the curse; for them is the terrible

[home!” [The Holy Qur’an, al-Ra’d 13:25

The ideological and scientific corruption of the materialistic people is summarized in



:the following three in the above verse

.Breaking divine covenants, including natural, intellectual and religious ones - 1

Cutting off relationships including ties with God, with divine leaders and with - 2.oneself

.Corruption on the Earth - 3

:In addition, the third verse reads as follows

نورساخلا مه کئلوأ ضرألا یف نودسفیو لصوی نأ هب هللا رمأ ام نوعطقیو هقاثیم دعب نم هللا دهع نوضقنی نیذلا

Those who break God's Covenant after it is ratified, and who sunder what God Has“ordered to be joined, and do mischief on earth: These cause loss (only) to

[themselves.” [The Holy Qur’an, al-Baqarah 2:27

:Visiting near relations is so important that the Prophet of God said

.رایخأ ریغ اهلهأ ناک نإو رامعألا یف دیزتو رایدلا رمعت محرلا هلص

Establishing the ties of kinship will result in the development of towns and an“(increase in the lifespans, even if those who adhere to it are not of the good ones.”(1

Imam Hasan’s Advice to Junadah

:In a part of his advice to Junadah ibn Amyat, Imam Hasan said

نإو کناعأ هنوعم تدرأ اذإو کناص هتمدـخ اذإو کناز هتبحـص اذإ نم بحـصاف لاجرلا هبحاـصم یلإ کـسفن کـتعزان اذإو هنـسح کنم يآر نإو اهدس هملث کنم تدب نإو اهدم لضفل كدـی تددـم نإو کلوص دـش تلـص نإو کلوق قدـص تلق

نإو اهدع

p: 428


.كاساو تاململا يدحإ کب تلزن نإو كأدتبا هنع تکس نإو كاطعأ هتلأس



:If you feel you need to associate with others, associate with the following people“

.Associate with people whose association is like an adornment for you ( 1

.Associate with people who will protect you when you serve them ( 2

.Associate with people who will help you when you need help ( 3

.Associate with people who will accept what you tell them as the truth ( 4

Associate with people who will strengthen any bonds of friendship that you initiate ( 5.with them

Associate with people who will accept your favors when you favor them out of ( 6.nobility

.Associate with people who will cover up anything that might harm your honor ( 7

.Associate with people who will recognize your good deeds towards them ( 8

Associate with people who will grant you when you ask, and if you are silent, give ( 9.you without your asking

Associate with people who will be sympathetic with you when you face ( 10(hardships.”(1


.ایفو انمؤم الإ كرس عدوت الو ایکز املاع الإ طلاخت الو ایقت القاع الإ بحصت ال

Do not be friends with anyone unless he is pious and intelligent. Only associate with a“righteous scholar. Do not entrust your secrets to anyone except believers who honor

(their promises.”(2

:He also said

مهتایح یف هعفرو نینمؤملل هریخذو تائیسلل هاـحمم تانـسحلل هبـسکم هتعاـطو هب ، نادـی نید هعاـبتاو ملاـعلا هبحـص نأ اوملعاو .مهتاممو



Know that associating with the scholar and following him is a practice with which God“is served. Obedience to him results in the

p: 429

.Sharh-i-Risalat al-Huquq, Ghopanchi, v.2, p.210 - 1.Ibid. p.209 - 2

attainment of good deeds and the elimination of evil deeds. It will be a savings for(believers, and an elevation in their position in this life and after death.”(1

Right n. 34: The Right of the Partner

point

کیرشلا قح

، هترظانم نود کیأرب لمعت الو همکح ، نود کمکح یلع مزعت ـالو هتیواـس ، رـضح نإو هتیفک ، باـغ نإـف کـیرشلا ، قح اـمأو .هللااب الإ هوق الو انواختی .» مل ام نیکیرشلا یلع هللا دی » نأ انغلب هنإف ناه وأ زع امیف هتنایخ هنع یفنتو هلام هیلع ظفحتو

And the right of the partner is that you should take care of his affairs in his absence.And you should treat him equally when he is present. And you should not make anydecisions on your own without considering his opinion. And you should not actaccording to your own opinion before discussing it with him. You should safeguard hisproperty, and refuse to betray him in what is of great or little importance, since it hasbeen transmitted to us: “God’s hand is above (the hands of) the two partners as long

.as they do not betray each other.” And there is no power but in God

The concept of partnership has been mentioned in the Holy Qur’an when referring toMoses and his brother Aaron. Here Aaron is to become a partner with Moses to help

.him invite Pharaoh to obey God

يرزأ هب ددشا

يرمأ یف هکرشأو



Add to my strength through him. And make him share my task.” [The Holy Qur’an, Ta- “[Ha 20:31-32

.A partner is one who has a share in something or some work

p: 430

.Sharh-i-Risalat al-Huquq, Ghopanchi, p.209 - 1

:We read in the following verse

کلملا یف کیرش هل نکی ملو

[Nor has He a partner in His dominion...” [The Holy Qur’an, al-Furqan 25:2 “…

This refers to God having no partners. Of course, God has created many angels andforces to act as intermediate means to run the affairs of the universe. This also refers

.to ascribing partners to God

تاوامسلا یف كرش مهل مأ

[Or have they a share in the heavens?” [The Holy Qur’an, al-Fatir 35:40 “…

(An infidel is one who associates partners with God.(1

Partnership as Viewed in Jurisprudence

A partnership is not established unless it is regarding two things that are totally alikein all respects, and are mingled into each other. Then each partner allows the otherone to use it.(2) Some jurisprudents have also required that partnership should beverbally expressed in Arabic or another language. Partners should be adults, and theyshould be sound-minded. They should fully opt to engage in partnership and have theright to use their property. In Qawa`id al-Ahkam Allameh Hilli said: “There are four

:types of partnership

(Partnership of property (Shirkah al-Amwal - 1



(Partnership by contributing effort and skill (Shirkah al-Abdan - 2

(Partnership based on negotiation (Shirkah al-Mufavezah - 3

(Partnership based on credit and reliability (Shirkah al-Wujuh - 4

However, no forms except the first type are right.”(3) Therefore, partnership is onlycorrect in regards to property when done subject to the conditions expressed by the

.jurisprudents

Business Etiquette

For business to be right and for any earned profits to be legitimate, there is certaintrade etiquette in Islam. There is a whole chapter

p: 431

.Qamus-i-Qur’an, v.4, p.20 - 1.Al-Khalaf, Shaykh Tusi, v.2, p.138 - 2

.Qawa’id al-Ahkam, v.1, p.242 - 3

on “business etiquette” in Wasa`il al-Shī`ah. As partnership is part of trade, it is : subject to that etiquette. Imam Sadiq quoted on the authority of the Noble Prophet

.يرتشا اذإ مذلاو عاب اذإ دمحلاو بیعلا نامتکو فلحلاو ابرلا نعیبی : الو نیرتشی الف الإو لاصخ سمخ ظفحیلف يرتشاو عاب نم

:Whoever buys or sells should adhere to the following or not engage in trade“

.Avoid usury - 1

.Do not swear in trade – 2

.Do not cover up the flaws in his goods – 3

.Do not praise what he wants to sell – 4

(Do not put down what he wants to buy.”(1 – 5



In another tradition in Istikharat we read that Ibn Tavoos quoted on the authority ofMuhammad ibn Yahya: “A friend of mine decided to go on a business trip, butpostponed it until he could go to visit Imam Sadiq and seek his advice. When he wentto see Imam Sadiq and asked for advice, the Imam said: I advise you to be honest. Do

.not cover up the flaws of what you want to sell

Do not cheat or fool the one who buys goods from you since it is illegitimate to do so.You should like for others what you like for yourself. Do not swear since falseswearing will cause you to go to Hell. A businessman is at a loss unless what he givesand takes is right. Therefore, pray when you decide to start your trip and ask God for

good. My father said that the Prophet

p: 432


of God recommended asking God for good when you want to go on a trip just as he(taught the Qur’an.”(1

Partnership as Viewed in Traditions

:The Noble Prophet said that God the Almighty said

.امهنیب نم تجرخ هناخ اذإف هبحاص ، امهدحأ نخی مل ام نیکیرشلا ثلاث انأ

I am the third party in any partnership as long as one of the partners does not cheat“(the other. If he cheats him, I leave the partnership.”(2

Husayn ibn Mukhtar asked Imam Sadiq : “If one who has a partner finds out that hispartner has cheated him, does he have the right to take the same amount of money

:from what they share?” Imam Sadiq replied

.هملع ریغب ائیش هنم ذخأی نأ بحأ امو هیلع رتسی نأ کلذ نم ائیش يآر نإ هل بحأل ینإو هللا ، هنامأب اکرتشا امنإ هوش !

How unseemly! They only entered into partnership in the security of God. I wish him“to cover up his partner’s mistake, and do not like him to take anything without the



(knowledge of his partner.”(3

Thus, we realize that partners should not cheat each other. They should not takethings from their joint property in each other’s absence since this act would violate

.the rights of the other partner

Right n. 35: The Right of Property

point

لاملا قح

اذإ هلعجت الو هقئاقح ، نع هفرـصت الو هعـضاوم ، نع هفرحت الو هلح ، یف الإ هقفنت الو هلح ، نم الإ هذـخأت نأف ال لاـملا ، قح اـمأو الو کتکرت یف هتفالخ نسحی نأ ال يرحلابو كدـمحی ، هلعل ال نم کسفن یلع هب رثؤت الو .هللا یلإ اببـسو هیلإ الإ هللا نم ناک

لمعی

p: 433

.Wasa’il al-Shi’ah, v.2, p.285 - 1.Nahjul Fasaha, Kalameh 767 - 2.Wasa’il al-Shi’ah, v.13, p.187 - 3

ءوبتو همینغلاب بهذـیف هبر هعاطب لمعیف هسفنل ، ارظن نسحأ کلام یف ثدـحأ امب وأ کلذ یلع هل انیعم نوکتف کـبر هعاـطب هیف .هللااب الإ هوق الو .هعبتلا عم همادنلاو هرسحلاو مثإلاب

And the right of your property is that you should not attain it except by legitimatemeans and you should only spend it for legitimate causes. You should not spend itimproperly, you should not use it wrongfully, and you should only use what is from

.God in His way and as a means to approach Him

In it (your property) you should not prefer above yourself one who does not showgratitude to you, and in fact will neither use your legacy well nor use it in obedience toyour Lord. In that case you will be an aid to him in that. Or you may bequeath yourproperty to one who spends it in the way of obedience to God in ways better than youdo. Then he will gain the benefits, and you will be left with the sins, the regret and the

.remorse together with the ill consequences. And there is no power but in God



:We can summarize this as follows

.Proper ways to obtain wealth, and give charity 1

.The proper direction of use of property and its due right 2

.The source of wealth is God. Therefore, wealth must be spent in His way 3

Wealth should be used wisely. Otherwise, it will be left as inheritance. The inheritors 4might use it properly and gain the related benefits

p: 434

of this world and the Hereafter. The loss might be left for the one who earned it in the.first place

Wealth is not stable. It might belong to us one day and belong to others later. We read:the following in the Holy Qur’an

ایندلا هایحلا هنیز نونبلاو لاملا

Wealth and sons are allurements of the life of this world.” [The Holy Qur’an, al-Kahf “[18:46

Forms of Ownership

There are two forms of ownership: true ownership and virtual ownership. Trueownership is the form of ownership in which the owner has absolute control overthings he owns. Examples include the ownership of the cause over the effect or themind over imagination. God is the true owner of all things as we can see in the

:following verse

اطیحم ءیش لکب هللا ناکو ضرألا یف امو تاوامسلا یف ام هللو

But to God belong all things in the heavens and on earth. And He it is that“[encompasseth all things.”[The Holy Qur’an, al-Nisaa 4:126



True ownership cannot be transferred from the owner. However, virtual ownership isthe form of ownership in which the owner can use the property and prevent otherpeople from using it. This is like the ownership of man over his wealth. This form ofownership has been developed through the social association of people with oneanother. That is why it is called virtual. There is no true developmental relationship

.between the owner and the property. This form of ownership is transferable

Man is the Center of Creation

As viewed by Islam, man is the center of God’s creation. Everything else is

p: 435

created to be subject to him. The Holy Qur’an counts the blessings and considers:them to be for man’s use as we can read in the following verse

اعیمج ضرألا یف ام مکل قلخ يذلا وه

It is He Who hath created for you all things that are on earth.” [The Holy Qur’an, al-“[Baqarah 2:29

:Also, consider the following verse in this regard

ضرألا یف امو تاوامسلا یف ام مکل رخس هللا نأ اورت ملأ

Do ye not see that God has subjected to your (use) all things in the heavens and on“[earth?” [The Holy Qur’an, Luqman 31:20

:And the following verse

اهیف مکرمعتساو ضرألا نم مکأشنأ وه

It is He Who hath produced you from the earth and settled you therein." [The Holy“[Qur’an, Hud 11:61

:And the following



مکاتآ يذلا هللا لام نم مهوتآو

Give them something yourselves out of the means which God has given to you.” [The“[Holy Qur’an, al-Nur 24:33

Thus, we see that God has given man a central role in creation, and everything is.created for man

God has created everything including wealth for man’s benefit. The economic systemis an important part of the overall Islamic system. It has been set up to meet man’sbasic needs such as food, clothing, housing, defense, recreation, health and hygiene,

.as well as his psychological needs such as man’s desire for beauty

The World as Viewed by Islam

We can group the verses of the Holy Qur’an and the traditions of the Prophet and theImmaculate Imams regarding the life of this world into three distinct groups. First, let

us look at the Qur’anic

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:verses in this regard

There are some verses that blame the life of this world to be play and amusement - 1:as we read in the following verse

وهلو بعل ایندلا هایحلا امنإ

[The life of this world is but play and amusement.” [The Holy Qur’an, Muhammad 47:36“


وهلو بعل الإ ایندلا هایحلا امو

What is the life of this world but play and amusement?” [The Holy Qur’an, al-An’am“[6:32



:And the following verse

بعلو وهل الإ ایندلا هایحلا هذه امو

What is the life of this world but amusement and play?” [The Holy Qur’an, al-Ankabut“[29:64

:And the following

دالوألاو لاومألا یف رثاکتو مکنیب رخافتو هنیزو وهلو بعل ایندلا هایحلا امنأ اوملعا

Know ye (all) that the life of this world is but play and amusement, pomp and mutual“boasting and multiplying, (in rivalry) among yourselves, riches and children” [The Holy

[Qur’an, al-Hadid 57:20

In the second group of verses the life of this world and its associated things are – 2considered to be good and desirable as we read in the following verses using the

”: Arabic word “Fadlihi

میکح میلع هللا نإ ءاش نإ هلضف نم هللا مکینغی فوسف هلیع متفخ نإو

And if ye fear poverty soon will God enrich you, if He wills, out of His bounty. For God“[is All-Knowing, All-Wise.” [The Holy Qur’an, al-Tawbah 9:28

هلضف نم اوغتبتلو هیف رخاوم کلفلا يرتو

And thou seest the ships therein that plough the waves, that ye may seek (thus) of“[the bounty of God.” [The Holy Qur’an, al-Naĥl 16:14

مهاتآ ام نومتکیو لخبلاب سانلا نورمأیو نولخبی نیذلا

p: 437

هلضف نم هللا

Nor) those who are niggardly or enjoin niggardliness on others, or hide the bounties “)[which God hath bestowed on them.” [The Holy Qur’an, al-Nisaa 4:37



میظع باذع هیف متضفأ ام یف مکسمل هرخآلاو ایندلا یف هتمحرو مکیلع هللا لضف الولو

Were it not for the grace and mercy of God on you, in this world and the Hereafter, a“grievous penalty would have seized you in that ye rushed glibly into this affair.” [The

[Holy Qur’an, al-Nur 24:14

:And using the Arabic word ‘Khayr’ in the following verses

اریخ كرت نإ توملا مکدحأ رضح اذإ مکیلع بتک

It is prescribed when death approaches any of you if he leave any goods.” [The Holy“[Qur’an, al-Baqarah 2:180

و

نوملظت متنأو ال مکیلإ فوی ریخ نم اوقفنت امو هللا هجو ءاغتبا الإ نوقفنت امو مکسفنألف ریخ نم اوقفنت ام

Whatever of good ye give benefits your own souls, and ye shall only do so seeking“the "Face" of God. Whatever good ye give, shall be rendered back to you, and ye shall

[not be dealt with unjustly.”[The Holy Qur’an, al-Baqarah 2:272

دیدشل ریخلا بحل هنإو

[And violent is he in his love of wealth.” [The Holy Qur’an, al-‘Adiyat 100:8“

اعونم ریخلا هسم اذإو

[And niggardly when good reaches him.” [The Holy Qur’an, al-Ma’arij 70:21“

:And using the Arabic word ‘Rahmat’ in the following verses

روفک سوئیل هنإ هنم اهانعزن مث همحر انم ناسنإلا انقذأ نئلو

If We give man a taste of Mercy from Ourselves, and then withdraw it from him,“[behold! He is in despair and (falls in) blasphemy.” [The Holy Qur’an, Hud 11:9

لق



p: 438

قافنإلا هیشخ متکسمأل اذإ یبر همحر نئآزخ نوکلمت متنأ ول

Say: If ye had control of the Treasures of the Mercy of my Lord, behold, ye would “[keep them back, for fear of spending them!” [The Holy Qur’an, Bani Israel 17:100

کبر نم همحر امهزنک اجرختسیو امهدشأ اغلبی نأ کبر دارأف

So thy Lord desired that they should attain their age of full strength and get out their“[treasure - a mercy (and favor) from thy Lord.” [The Holy Qur’an, al-Kahf 18:82

:And using the Arabic word ‘Hasana’ in the following verses

هذه انل اولاق هنسحلا مهتءاج اذإف

But when good (times) came, they said: This is due to us!” [The Holy Qur’an, al-A`raaf“[7:131

مهؤست هنسح کبصت نإ

[If good befalls thee, it grieves them.” [The Holy Qur’an, al-Tawbah 9:50“

There are also some verses in which worldly deprivation under some circumstances is.considered a form of divine chastisement

The third group of verses describe the above two groups and attempt to clarify the - 3seemingly contradictory nature of the above classifications of the life of this world. Inthese verses, we are told that the life of this world is good when it is directed towardsthe life of the Hereafter as a preparatory stage for it. However, if the life of this worldon its own is stressed upon, then it is blameworthy. Consider the following verse in

:this regard

نولفاغ انتایآ نع مه نیذلاو اهب اونأمطاو ایندلا هایحلاب اوضرو انءاقل نوجری نیذلا ال نإ

نوبسکی اوناک امب رانلا مهاوأم کئلوأ



Those who rest not their hope on their“

p: 439

meeting with Us, but are pleased and satisfied with the life of the present, and thosewho heed not Our Signs - their abode is the Fire because of the (evil) they earned.”

[[The Holy Qur’an, Yunus 10:7-8

The World as Viewed by the Traditions

:Imam Ali said

.هللا ءایلوأ رجتم ایندلا

(The world is a trade center for God’s friends.”(1“


.هرخآلا هعرزم ایندلا

(The world is a farm for the Hereafter.”(2“

:He also said

.هرخآلا یلع ایندلا نوعلا معن

(The world is the best aid for the Hereafter.”(3“

:He also said

.حلاصلا دبعلل حلاصلا لاملا معن

(How good is wealth for a good servant!”(4“

Thus, we can conclude that this world is an intermediate step and a means to reachthe Hereafter. The phrases “trade center”, “farm”, and “helper” used in thesetraditions to refer to this world imply that one cannot attain prosperity in theHereafter without using the life of this world. However, if we forget the role of this



world and consider it the ultimate goal for man, then we will become negligent and:seek our absolute welfare in this world. The Holy Qur’an says

ضرألا یف اوغبل هدابعل قزرلا هللا طسب ولو

If God were to enlarge the provisions for His servants, they would indeed transgress“[beyond all bounds through the earth…” [The Holy Qur’an, al-Shura 42:47

:It also says

ینغتسا هآر نأ یغطیل ناسنإلا نإ الک

Nay, but man doth transgress all bounds, in that he looks upon himself as self-“[sufficient.” [The Holy Qur’an, al-‘Alaq 96:6-7

:In addition, in another verse we read

اسوؤی ناک رشلا هسم اذإو هبناجب يأنو ضرعأ ناسنإلا یلع انمعنأ اذإو

Yet when We“

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Nahjul Balaghah, Subhi Salih, Hikmah 131: “Certainly this world is a house of truth for - 1him who appreciates it; a place of safety for him who understands it; a house ofriches for him who collects provision from it (for the next world); and a house ofinstruction for him who draws instruction from it. It is the place of worship for thelovers of God; the place of prayer for the angels of God; the place where therevelation of God descends; and the marketing place for those devoted to God.

.” Herein they earn mercy and herein they acquire Paradise by way of profit.Daramadi Bar Iqtisad Islami, v.1. p.47 - 2

.Wasa’il al-Shi’ah, v.12, p.17 - 3.Ibid - 4

bestow our favors on man, he turns away and becomes remote on his side…” [The[Holy Qur’an, Bani Israil 17:83



That is why divinely guided leaders have always stressed the concept of sufficiency in:this world. In a tradition from the Prophet of God we read

فافکلاو فافعلا دمحم لآو ادمحم بحأ نمو دمحم لآو ادمحم قزرا مهللا

O God! Grant Muhammad and the family of Muhammad and those who love“(Muhammad and the family of Muhammad, chastity and sufficiency.”(1

:It is also written in Nahjul Balaghah

.غالبلا نم رثکأ اهنم اوبلطت الو فافکلا قوف اهیف اولأست الو

Do not ask herein for more than what is enough and do not demand from it more“.” than sufficiency

Through these verses and traditions it became clear that wealth and its role ineconomy is very important in life. We also realize that our life should be accompaniedby a strong belief. Now let us consider how Islam views obtaining wealth and

.spending it

Earning and Collecting Wealth

All men like wealth. Is this love for wealth and motivation to own, a part of man’snature or is it an acquired form of behavior? Some people believe this to be a part ofman’s nature since even animals have an instinct to own which can be observed fromtheir behavior. Some scientists consider this love for ownership not to be an

.independent instinctive force

Rather they think it is a means by which man can fulfill other instinctive needs such aseating, clothing, housing, sex, and child-rearing. Animals exert their ownership over

objects that they

p: 441


need for specific purposes. The various forms of this ownership can be seen



need for specific purposes. The various forms of this ownership can be seenregarding their food, companions, and nest or a place to live. The tendency to own isstronger in animals regarding their stronger inclinations such as hunger, sex and

.child-rearing

William James considered ownership to be a form of social expression of personalityor a form of psychological volumetric expansion. He said: “The word me does notimply my psychological forces only. Rather it also includes my clothes, my house, myautomobile, my property, my bank account, etc. All these things arouse the same

(senses in me.”(1

Even though the love for wealth is not instinctive, it has slowly become a value in the:society since wealth can help fulfill many of man’s desires. The Qur’an says

دیدشل ریخلا بحل هنإو

[And violent is he in his love of wealth.” [The Holy Qur’an, al-‘Adiyat 100:8“

:Imam Sadiq said

.همحر هب لصیو هنید هب یضقیو ههجو هب فکی لالح نم لاملا عمج بحی نم ال یف ریخ ال

There is no good in one who does not like to legitimately earn wealth to safeguard his“(honor, pay back his debts and establish the bonds of kinship.”(2

The Goal of Obtaining Wealth

Once when the Prophet of God was sitting with a few of his companions, he saw astrong young man who was working hard and had been working since dawn. Thecompanions expressed their unhappiness about that man’s acts and said: “We wish

:this young man used his strength and youth in God’s way.” The Prophet said

نإ هنإف اذه ! اولوقت ال

p: 442

Bozorgsal wa Jawan (Guftar-i-Falsafi), v.1, p.272, quoted from Ravanshenasi - 1



.Ijtima’i, v.1, p.104.Wasa’il al-Shi’ah, v.12, p.19 - 2

هیرذ وأ نیفیعـض نیوبأ یلع یعـسی ناک نإو هللا ، لـیبس یف وهف ساـنلا نع اـهینغیو هلأـسملا نع اـهفکیل هسفن یلع یعـسی ناـک .ناطیشلا لیبس یف وهف ارثاکتو ارخافت یعسی ناک نإو هللا ، لیبس یف وهف مهفکیو مهینغیل فاعض

No. Do not say this. If he is working so hard in order to prevent himself from asking“from people and to be free of need of them, then he is working in God’s way. If he isworking hard to fulfill the needs of his weak parents or children, to make them free ofneed, then he is working in God’s way. However, if he is working hard to collect a lot of

(wealth and show off to others, then he is working in Satan’s way.” (1

Thus we realize that whoever works hard to fulfill his needs and safeguard his honoris serving God and such acts of earning wealth are not only not blameworthy, but areconsidered to be a duty for every man as well. The deeds and types of behavior of theImmaculate Imams are a strong document to support this. Let us read whatMuhammad ibn Monkadir said about Imam Baqir . Imam Sadiq said that Muhammadibn Monkadir once said: “I did not think that Ali ibn Al-Husayn (2) would appoint a

.better leader after himself

However, once I saw his son Muhammad ibn Ali (3) and decided to advise him.However, it turned out that he advised me instead. I was in the outskirts of Medina on

p: 443

.Al-Mahajjah al-Bayda, v.3, p.140 - 1 . Imam al-Sajjad - 2

. Imam al-Baqir - 3

a very hot day when I saw him working on the farm. I asked myself why such an oldman from the Quraysh tribe is working so hard seeking wealth on such a hot day.

.After greeting him, I asked him why he was working so hard seeking worldly gains

I said: May God improve your condition. Why is a noble man from the Quraysh tribe



seeking worldly gains at this time of day? What would happen to you if the angel ofdeath comes to take your life in this condition? Then he greeted back and said: “If theangel of death arrives while I am working so hard as I am doing now in order to earn aliving for myself and children so that I do not have to beg from you for my needs, thenI will be found in a state of servitude of God. I should be worried to be caught by the

.” angel of death in a sinful state

Then I said: “Yes, you are right. May God have Mercy on you! I wanted to advise you,but you were the one who gave me advice.”(1) Thus, we see that our religious leadersmade an effort to earn their living so that they did not have to ask others for what

.they needed. They also taught their followers to earn their own living and not beg

Those who are working to earn a living for themselves, their wife and children areconsidered to be in the

p: 444


ranks of those who participate in a holy war in Islam. Imam Sadiq said: “Whoeverstrives to earn a living for his wife is like one who is fighting in the way of God.”(1) Inaddition, one who abandons his wife and does not fulfill her needs is deprived of God’s

:Mercy. The Noble Prophet of God said

.لوعی نم عیضی نم نوعلم نوعلم

(Cursed, cursed, is one who neglects his dependants.”(2“

Obtaining Wealth by Legitimate Means

Imam Baqir quoted on the authority of the Noble Prophet during the Farewell(Pilgrimage:(3

ءاطبتـسا مکنلمحی الو بلطلا یف اولمجأو هللا اوقتاف اهقزر ، لمکتـست یتح سفن تومت هنأ ال یعور یف ثفن نیمألا حورلا نإ الأ هللا یقتا نمف امارح ، اهمسقی ملو ـالالح هقلخ نیب قازرـألا مسق یلاـعتو كراـبت هللا نإـف هللا ، هیـصعمب هوبلطت نأ قزرلا نم ءیش



موی هیلع بسوـحو لـالحلا هقزر نم هب صق هلح ریغ نم هذـخأف لجعو رتسلا باـجح کـته نمو هلح ، نم هقزرب هللا هاـتأ ربـصو .همایقلا

Indeed, Gabriel informed me that no one shall die before receiving his full share of“daily bread. Thus, fear God and be moderate in seeking sustenance. Do not rush toearn your daily bread from illegitimate or sinful ways if your daily bread is delayed alittle. Indeed God the Exalted the High has divided legitimate daily bread among his

.creatures, and has not divided illegitimate daily bread among them

Therefore, God shall grant whoever fears God and is patient and perseveres, hisshare of legitimate daily bread. But whoever tears up the covering veil (of innocence)

and rushes to obtain wealth

p: 445

.Ibid. p.27 - 1

.Ibid. p.27 - 2The last performance of the pilgrimage of the Holy House of God by the Prophet - 3

. Muhammad

by illegitimate means will lose a portion of his share of legitimate daily bread. He will(also be held accountable for his illegitimate earnings on the Resurrection Day.”(1

Therefore, we learn that patience and perseverance are important. If we do not earnas much as we want, we should not try to illegitimately earn wealth since by so doingwe will not only lose a portion of our legitimate daily bread, but we will also be held

.accountable at the just threshold of God

Convenient and Hard to Earn Income

:Imam Sadiq said

نإو هیتآ لاح لک یلع دبعلل مسق يذلاف .هبلطب قلعم رخآلاو هبلطی مل نإو هبحاص یلإ لصاو امهدحأ نیبرض یلع موسقم قزرلا هدـجوف مارحلا ههج نم هبلط نإـف هریغ ، نود هل هللا هلحأ اـم وهو ههوجو نم هسمتلی نأ یغبنیف یعسلاـب هل مسق يذلاو هل ، عسی مل

.هب بسوحو هقزر نم هیلع بسح



The daily bread is divided into two parts. One part of it will be earned whether you“ask for it or not. However, the second part is what you must go out to work for and tryto earn. You will obtain the first part no matter what, even if you do not ask for it.However, it is best for you to use legitimate means to earn the other portion that youmust seek to obtain. Should you obtain it through illegitimate means, it will still beconsidered to be a portion of your share of daily bread, but you will be held

(responsible for it.”(2

What was said so far clarifies what Imam

p: 446

.Ibid. p.27 - 1.Wasa’il al-Shi’ah, v.12, p.29 - 2

Sajjad said about wealth. He also said that your wealth might be left as inheritance forone who might use it right and get its reward in the Hereafter, too. The Commander of

:the Faithful said

هنجلا هب لخدـف هناحبـس هللا هعاط یف هقفنأف الجر هثروف هللا هعاط ریغ یف الام بسک لجر هرـسح همایقلا موی تارـسحلا مظعأ نإ .رانلا هب لوألا لخدو

On the Resurrection Day the greatest regret will be felt by the man who earned“wealth through sinful ways, and left it as inheritance for a person who spent it inobeying God. The latter will be rewarded Paradise on that account, while the former

(one will enter the Fire on account of it.”(1

This is a real cause for sorrow! To suffer the hardships of earning wealth, and the!chastisement of using illegitimate means to earn it

Right n. 36: The Right of the Creditor

point

بلاطلا میرغلا قح



لاق هلآو - هیلع هللا یلـص هللا لوسر نإف هلطمتو هددرت ملو هتینغأو هتیفکو هتیفوأ ارـسوم تنک نإف کل ، بلاطلا میرغلا قح امأو هیلع عمجت ملو افیطل ، ادر کسفن نع هتددرو الیمج ابلط هیلإ تبلطو لوقلا نسحب هتیضرأ ارسعم تنک نإو ملظ .» ینغلا لطم – »

.هللااب الإ هوق الو .مؤل کلذ نإف هتلماعم ءوسو هلام باهذ

And the right of him to whom you owe(2) is that you should pay him back if you havethe means to do so. You should meet his need, make him rich, and avoid putting himoff and procrastinating. The Prophet, may God’s peace be upon him and his

household, said: “The procrastination of

p: 447

.Nahjul Balaghah, Subhi Salih, Hikmat no. 429 - 1In the other version it continues: “ a debt that, if you have the means, you pay him - 2back, and if you are in straitened circumstances, you satisfy him with good words and

.” you send him away with gentleness

the rich is oppression.” But if you are in hardship, you should satisfy him by using goodwords. You should gently ask him and send him away with gentleness. You should nottake his property and mistreat him too. That is meanness. And there is no power but in

.God

In short, Imam Sajjad said: “One should pay back his debt if he can do so. It is not rightto postpone the repayment of a debt. One should talk gently and be good-temperedwhen dealing with the creditor. Otherwise, one is blameworthy since he has taken the

.money and is rude to the creditor too

Our life has many vicissitudes. It is not always the same. At times, we are rich. At othertimes, we may be poor. We must try hard to maintain our dignity under all conditions.When rich we should not become rebellious and sinful. In addition, when we are poorwe should not debase ourselves. An important issue in Islam is helping others duringtimes when they need money by giving them a loan. We are also advised to give moretime to those who do not have money to pay back their loan to us. There are many

.verses of the Holy Qur’an that outline the value and importance of this issue



Loaning to God

Charity is recommended in Islam. In addition, an important form of loan in Islam is aninterest-free loan. This is considered by the Qur’an to be loaning to God as we read in

the following

p: 448

:verse

میلح روکش هللاو مکل رفغیو مکل هفعاضی انسح اضرق هللا اوضرقت نإ

If ye loan to God, a beautiful loan, He will double it to your (credit), and He will grant“you Forgiveness: for God is most Ready to appreciate (service), Most Forbearing.”

[[The Holy Qur’an, al-Tagabun 64:17

This implies that loaning to God will be rewarded by Him and is a cause of forgiveness:and divine appreciation. In another verse we read

میرک رجأ هلو هل هفعاضیف انسح اضرق هللا ضرقی يذلا اذ نم

Who is he that will loan to God a beautiful loan? For (God) will increase it manifold to“[his credit, and he will have (besides) a liberal Reward.”[The Holy Qur’an, al-Hadid 57:11

:In another verse the Qur’an says

میرک رجأ مهلو مهل فعاضی انسح اضرق هللا اوضرقأو تاقدصملاو نیقدصملا نإ

For those who give in charity, men and women, and loan to God a beautiful loan, it“shall be increased manifold (to their credit), and they shall have (besides) a liberal

[reward.” [The Holy Qur’an, al-Hadid 57:18

Some consider loaning to God to be just charity while others also include giving:interest-free loans to believers

نوعجرت هیلإو طسبیو ضبقی هللاو هریثک افاعضأ هل هفعاضیف انسح اضرق هللا ضرقی يذلا اذ نم



Who is he that will loan to God a beautiful loan, which God will double unto his credit“and multiply many times? It is God that giveth (you) want or plenty, and to Him shall

[be your return.” [The Holy Qur’an, al-Baqarah 2:245

Usury as Viewed by the Qur’an

Giving charity and interest-free loans were mentioned to be highly valued acts

p: 449

in Islam. In these acts, one only considers the pleasure of God and intends to helpothers. On the contrary, there is the question of usury that has extremely detrimental

:social effects. We read in the following verse of the Holy Qur’an

نینمؤم متنک نإ ابرلا نم یقب ام اورذو هللا اوقتا اونمآ نیذلا اهیأ ای

نوملظت الو نوملظت مکلاومأ ال سوؤر مکلف متبت نإو هلوسرو هللا نم برحب اونذأف اولعفت مل نإف

O ye who believe! Fear God, and give up what remains of your demand for usury, if“ye are indeed believers. If ye do it not, take notice of war from God and His Apostle:But if ye turn back, ye shall have your capital sums: Deal not unjustly, and ye shall not

[be dealt with unjustly.” [The Holy Qur’an, al-Baqarah 2:278-279

Here we note that taking usury is against our beliefs, and is considered to be likestaging a war against God and the Prophet . If one repents from doing this heinousact, then he can take back his money without taking any interest. In another verse we

:read

عیبلا هللا لحأو ابرلا لثم عیبلا امنإ اولاق مهنأب کلذ سملا نم ناطیشلا هطبختی يذلا موقی امک الإ نوموقی اـبرلا ال نولکأـی نیذلا قحمی نودـلاخ اهیف مه رانلا باحـصأ کئلوأف داع نمو هللا یلإ هرمأو فلـس ام هلف یهتناف هبر نم هظعوم هءاج نمف ابرلا مرحو

میثأ رافک لک بحی هللاو ال تاقدصلا یبریو ابرلا هللا

Those who devour usury will not stand except as stand one whom the Evil one by“

p: 450

his touch hath driven to madness. That is because they say: "Trade is like usury," but



God hath permitted trade and forbidden usury. Those who after receiving directionfrom their Lord, desist, shall be pardoned for the past; their case is for God (to judge);but those who repeat (the offence) are companions of the Fire: they will abide therein(for ever). God will deprive usury of all blessing, but will give increase for deeds ofcharity: For He loveth not creatures ungrateful and wicked.” [The Holy Qur’an, al-

[Baqarah 2:275-276

Here we see usurers depicted like insane men. This may refer to their social behaviorsince their deeds are similar to mad people. They do not care for sympathy, love,cooperation and the like. It may also refer to the way they will be resurrected in theHereafter since our looks in the Hereafter portray our deeds in this world. Imam Sadiq

:said

.ناطیشلا هطبختی یتح ایندلا نم جرخی ابرلا ال لکآ

(A usurer shall not depart this world without Satan driving him insane.”(1“

Some people question whether or not the roots of insanity are derived from Satan. Aswe know, insanity is a form of psychological illness. Some believe that it is a form ofbeing touched by Satan. This belief was very popular among the Arabs. As we know,following satanic thoughts will cause one to think differently. Consequently, he will notbe able to distinguish right from wrong. In this verse, the state of usurers is presented

- both here and

p: 451

.Tafsir-i-Namunah, v.2, p.272, quoted from Nur al-Thaqalayn, v.1, p.291 - 1

.in the Hereafter

The Justifications of Usurers

Usurers claim that their deed is similar to engaging in trade. They should be told thatGod has allowed trade, but He has forbidden usury. This is because in trade both sidesare equally prone to lose or gain, while in usury the one who gives the loan never



loses. Also note that in normal trade both sides help develop production and.consumption, while a usurer helps neither

In addition, our capital will be channeled into the wrong directions causing theeconomy to suffer when usury is practiced, while trade fosters the healthy flow ofcapital in the economy. Devouring usury will also result in animosities and classdisputes while engaging in trade does not. Usury is discussed in the following verses

:of the Holy Qur’an as follows

نوحلفت مکلعل هللا اوقتاو هفعاضم افاعضأ ابرلا اولکأت اونمآ ال نیذلا اهیأ ای

O ye who believe! Devour not usury, doubled and multiplied; but fear God; that ye“[may (really) prosper.” [The Holy Qur’an, Al-i-Imran 3:130

امیلأ اباذع مهنم نیرفاکلل اندتعأو لطابلاب سانلا لاومأ مهلکأو هنع اوهن دقو ابرلا مهذخأو

That they took usury, though they were forbidden; and that they devoured men's “…substance wrongfully. We have prepared for those among them who reject faith a

[grievous punishment.” [The Holy Qur’an, al-Nisaa 4:160-161

Giving Time to the Debtor

Imam Sajjad has recommended paying back one’s debt if he can. However, if he doesnot have enough money to pay it back, the Imam recommends us to give him time to

do so. We also read the following verse in the Holy

p: 452

:Qur’an

نوملعت متنک نإ مکل ریخ اوقدصت نأو هرسیم یلإ هرظنف هرسع وذ ناک نإو

If the debtor is in a difficulty, grant him time till it is easy for him to repay. But if ye“remit it by way of charity, that is best for you if ye only knew.” [The Holy Qur’an, al-

[Baqarah 2:280

The verses on charity, interest-free loans, and forbidden usury were presented



earlier. Here we see that the repayment of a loan is a duty. However, we are also toldthat we should give the debtor time to repay if he is in difficulty. This is opposed to thecommon practice in the Age of Ignorance when debtors in a difficulty were chargedmore interest and put under more pressure to pay back. In Islamic law, it is clearlystated that we cannot take back our loan by seizing the living necessities of the

.debtor

We can only seize what he might have that is extra. This is a clear form of support forthe weak classes of the society. Still a more important issue is presented here. We aretold that a loftier act would be to remit the debt by way of charity if we can. This is aform of self-sacrifice that is highly valued. We can see this side by side with the adviceto the debtor to talk gently with the creditor. The rights of both sides are clearly

described here. Now let us look at some related material presented in volume 2 of

p: 453

Shafi by the late Fayz. In a tradition the reward for giving more time is mentioned::Imam Sadiq said

.هقح نم هل عدی وأ ارسعم رظنیلف هلظ … الإ لظ موی ال هللا هلظی نأ دارأ نم

Those who desire to be in the Shade of God on the Day on which there is no other“shade, should give time to debtors who are unable to pay back their debt or remit

(it.”(1

:Imam Sadiq narrated that once the Prophet climbed the pulpit and said

.هیفوتسی یتح هلام لثمب هقدص باوث موی لک یف هللا یلع هل ناک ارسعم رظنأ نمو الأ .مکنم بئاغلا دهاشلا غلبیل سانلا ! اهیأ

O People! You who are present and can witness to what I say! Deliver my words to “those who are absent. Beware! God will reward the one who gives time to a debtorwho cannot pay back his debt with the reward of charity on his loan for each day that

.” the repayment of the loan is postponed

:Then Imam Sadiq recited the following verse



نوملعت متنک نإ مکل ریخ اوقدصت نأو هرسیم یلإ هرظنف هرسع وذ ناک نإو

If the debtor is in a difficulty, grant him time till it is easy for him to repay. But if ye“remit it by way of charity, that is best for you if ye only knew.” [The Holy Qur’an, al-

[Baqarah 2:280

:Then he said

.مکل ریخ وهف هیلع مکل امب هیلع اوقدصتف رسعم هنإ

He is a poor person, so give charity to him from what he owes you, and it will be“better for

p: 454

.Shafi, v.2, p.110 - 1

(you.”(1

:The Prophet said

.رسعم هنأ تملع اذإ هرسعت نأ کل لحی کلذکف ال رسوم وهو کلطمی نأ کمیرغل لحی امک ال

Just as it is not permissible for your creditor to postpone the repayment of a loan if“he is well to do, similarly it is not permissible for you to demand your money back from

(him if you know that he is in straitened circumstances.”(2

Imam Sadiq was told that Abdul Rahman ibn Seyabeh who had passed away had anunpaid debt to someone. They had asked the creditor to forgive his debt, but he had

:not accepted to do so. The Imam said

.مهردب مهرد وه امنإف هللحی مل نإو هللح اذإ هرشع مهرد لکب هل نأ ملعی امأ هحیو !

Woe to him! Does he not know that for each Dirham that he forgives he shall be“rewarded ten Dirhams? But if he does not forgive, he can only receive one Dirham for

.” each Dirham



Right n. 37: The Right of the Associate

point

طیلخلا قح

یلع یقبی يذلا ال ودـعلا لمع هضاقتنا یف لمعت الو هعدـخت الو هلفغت الو هبذـکت ـالو هشغت ـالو هرغت ـال نأـف طـیلخلا قح اـمأو .هللااب الإ هوق الو .ابر لسرتسملا نبغ نأ تملعو کسفن یلع هل تیصقتسا کیلإ نأمطا نإو هبحاص

And the right of the associate is that you should not mislead, or cheat him, lie to him orfool him, and you should not trick him. And you should not treat him as an enemy doeswho does not spare his friend. If he trusts you, you should be very careful of yourself

for his

p: 455

.Shafi, v.2, p.110 - 1.Ibid - 2

sake, and realize that cheating the intimate ones is like usury. And there is no power.but in God

An associate is anyone with whom we somehow associate, such as a classmate, apartner or a friend. Imam Sajjad said that whoever is somehow associating with ushas a right. This right is that we should not cheat him, and avoid any kind of trickerywith him, and we should not deal with him as we would with our enemies. We shouldnot harm him once he trusts us. There are many verses of the Holy Qur’an andtraditions that were presented regarding the rights of the companion. These hold truefor our associate too, but we will not restate them here. We will just mention a few

.traditions regarding the rights of our associates

Traditions Regarding the Associates


.سانلا مارک طلاخ نم سانلا دعسأ



(The most prosperous people are the ones who associate with the noblest people.”(1“

One of the main factors influencing our prosperity has been pointed out to be having:noble friends in this tradition. God’s Prophet also said

.ءارقفلا اوسلاجو ءامکحلا اوطلاخو ءاملعلا اولئاس

(Ask from the learned, associate with the wise, and sit with the poor.”(2“

.In this tradition we are advised to maintain our association with the wise people

Characteristics of a Good Friend


.هناعأ رکذ نإو هرکذ یسن نإ احلاص الیلخ هقزر اریخ هب هللا دارأ نم

He to whom God intends good, He will provide him a righteous friend who will remind“him (to remember God) should he

p: 456

.Bihar al-Anwar, v.74, p.185 - 1.Ibid. p.188 - 2

(forget, and who will help him when he remembers.”(1

Friends we choose must be intelligent and experienced. It was pointed out earlier thatwe should avoid ignorant or dumb friends. Our friends should also be religious andinclined to do good deeds. They should also be polite and good-mannered. A wickedfriend will draw one to ill-conduct. Also a friend should be personally inclined to be ourfriend, and be a real friend. We have been admonished against cheating or tricking

. our friends by Imam Sajjad

There is a chapter on this subject in Usul al-Kafi. We read the following in the first:tradition of this chapter: “The Commander of the Faithful said



.سانلا رکمأ تنکل رانلا یف هعیدخلاو رکملا نأ الول

Were it not that guile and deceit resulted in the Fire (of Hell), I would have been the“(most guileful of people.”(2

A deceitful person is not an intelligent one. Being deceitful implies acting opposite towhat you are thinking. In the third tradition in this chapter we read: Imam Sadiq

: quoted on the authority of God’s Prophet

املسم رکام نم انم سیل

(One who is deceitful to a Muslim is not from us.”(3“

:The Commander of the Faithful said the following regarding those who lie

..قدصی الف قدصلاب ءیجی یتح بذکی هنإف باذکلا ، هاخاؤم بنتجی نأ ملسملا لجرلل یغبنی

A Muslim should avoid becoming friends with a liar, for he will lie until when he finally“(tells the truth, he will not be believed.”(4

In short, a good friend is one of the best blessings of

p: 457

.Sharh-i-Risalat al-Huquq, Ghopanchi, v.2, p.289 - 1.Usul al-Kafi, v.2, p.336 - 2

.Ibid. p.337 - 3.Bihar al-Anwar, v.74, p.341 - 4

God. He has certain rights incumbent upon us. We should not oppress him by telling.him lies, or cheating him. Each friend must honor the rights of his friends

Right n. 38: The Right of the Adversary

The Right of the Adversary who has a claim against you

کیلع یعدملا مصخلا قح



مـصخ تنکو هتوعد لاطبإ یف لمعت ملو هتجح یف خـسفنت مل اقح کیلع یعدـی ام ناک نإف کیلع ، یعدـملا مصخلا قح اـمأو هب تقفر الطاب هیعدـی ام ناک نإو کیلع ، هللا قح کلذ نإف دوهشلا ، هداهـش نود هقحب هل دـهاشلاو اـهیلع مکاـحلاو هل کـسفن

ءوبت لب كودـع هیداع کنع دری يذلا ال هطغلو مالکلا وشح تیقلأو هللا رکذـب کـنع هتدـح ترـسکو هنیدـب هتدـشانو هتعورو .هللااب الإ هوق الو .رشلل هعمقم ریخلاو .رشلا ثعبت ءوسلا هظفل نأل هتوادع فیس کیلع ذحشی هبو همثإب

And the right of the adversary who has a claim against you is that if his claim againstyou is true,(1) you should not nullify his proof or abolish his claim. And you shoulddispute against yourself on his behalf and be a fair judge against yourself, and givewitness to his right against you without the witnessing of any witnesses. This is theright of God that is made incumbent upon you. But if what he claims against you isfalse, treat him with gentleness and remind him to fear God, and implore him by his

.religion

And by reminding him of God, you should help reduce his fury against you. Avoid usingindecent words and yelling at him since this will not eliminate the animosity of your

enemy, but it will result in your

p: 458

In the other version it continues: “you give witness to it against yourself. You do not - 1wrong him and you give him his full due. If what he claims against you is false, you actwith kindness toward him and you show nothing in his affair other than kindness; you

.” do not displease you r Lord in his affair. And there is no strength save in God

suffering from the sin he commits against you. And it will also result in his sharpeningof the sword of animosity towards you, since indecent words will cause evil, but good

.words will eradicate evil. And there is no power but in God

The Right of the Adversary against whom you have a claim

هیلع یعدملا مصخلا قح

یعدملا عمـس یف هظلغ يوعدلل نإف يوعدلا ، جرخمب هتلواقم یف تلمجأ اقح هیعدـت ام ناک نإف هیلع یعدـملا مصخلا قح امأو لاقلاو لیقلاب هتعزانمب کتجح نع لغاشتت ملو فطللا فطلأو نایبلا نیبأو هلهملا لهمأو قفرلاـب کـتجح دـصق تدـصقو .هیلع

.هللااب الإ هوق الو .كرد کلذ یف کل نوکی الو کتجح کنع بهذتف



And the right of the adversary against whom you have a claim is that if your claimagainst him is true,(1) you should use pleasant words while you are filing your claim,since hearing the claim is harsh for the defendant. And you should provide yourevidence with lenience, and respite, and with the clearest statements, and withabsolute gentleness. And you should not dispute with him over gossip lest your proofswill be voided and you will lose the opportunity to prove them. And there is no power

.but in God

Sources of Quarrelling

One of the fundamental desires of man in this short life is to have peace and security.Man wishes to have a life filled with love and peace and free of quarrelling. On theother hand, man is also subject to his whims. He is greedy, selfish, lazy and haughty.

,These factors drive him to not be pleased with what is rightly his

p: 459

In the other version, it continues: ”you maintain polite moderation in speaking to - 1him and you do not deny him his right. If your claim is false, you fear god, repent to

.” Him and abandon your claim

.and violate other people’s rights

It is obvious that the more the crowd in one place, the more quarrelling there will beamong them. It is not possible for both sides of a quarrel to be right. Usually one sideis the one who is transgressing. Thus, we need a judge in the society to handle thesecases to resolve the quarrels and establish justice between them. This is one of the

.major reasons for the appointment of Prophets in the different eras in history

Islam Invites Man to Destroy the Roots of Quarrels

The illuminating teachings of Islam invite man to love and friendship, and evenforgiving and self-sacrifice. These instructions lead man to eliminate the roots ofproblems in the society so that quarrels do not even start. We read the followingverse in the Holy Qur’an regarding the followers of Islam after those who accepted



Islam and migrated to Medina, and those who already lived in Medina and helped the:Prophet and his followers

کنإ انبر اونمآ نیذلل الغ انبولق یف لعجت اـلو ناـمیإلاب انوقبـس نیذلا اـنناوخإلو اـنل رفغا اـنبر نولوقی مهدـعب نم اوؤاـج نیذلاو میحر فوؤر

And those who came after them say: "Our Lord! Forgive us, and our brethren who“came before us into the Faith, and leave not, in our hearts, rancor (or sense of injury)against those who have believed. Our Lord! Thou art indeed Full of Kindness, Most

[Merciful."[The Holy Qur’an, al-Hashr 59:10

In this verse, we see the spirit of love in the Muslims that can eliminate quarrels. Thesame holds true for the life

p: 460

:of the Hereafter. We read the following in the Holy Qur’an

لغ نم مهرودص یف ام انعزنو

And We shall remove from their hearts any lurking sense of injury.” [The Holy Qur’an,“[al-A`raaf 7:43

God has promised us the peaceful life we desire but cannot find in this world in theHereafter. Thus, Islam has instructed man to abandon fighting in life. If there is.quarrelling between people, Islam has given certain instructions to eliminate the fight

Resolving the Differences

There is a chapter in Usul al-Kafi on resolving the differences between the people.Muslims are invited to help resolve the differences between other Muslims. This isconsidered a form of worshipping. Habib al-Ahwal narrated that he heard Imam Sadiq

:had said

.اودعابت اذإ مهنیب براقتو اودسافت اذإ سانلا نیب حالصإ هللا اهبحی هقدص

The charity God likes is resolving the differences between the people who have“



problems with each other; and helping them get closer to each other when their(discord has caused them to become separated.”(1

:In another tradition, we read that Imam Sadiq said

.نیرانیدب قدصتأ نأ نم یلإ بحأ نینثا نیب حلصأ نأل

Helping resolve the differences between two people is more desirable to me than“(giving two Dinars in charity.”(2

However, if the differences do not get resolved this way their case has to be settled incourt. Islam has the best judicial system in order to give everybody his or her duerights. The judge must be a just person, and consider the two sides of the agreement

in the same manner. He should also try to

p: 461

.Usul al-Kafi, v.2, p.209 - 1.Ibid - 2

.please God in his ruling on the case

Islam’s Judicial Rules

The most important steps implemented in European countries regarding judges are:as follows

A judge must be independent and immune and be able to prosecute anyone no 1.matter what his rank or position of power is

A judge must be paid a high enough salary to meet his financial needs so that he 2does not give in to a rich man and rule unjustly. It is said that the British government

.has dealt nicely with this issue

.All should be treated equally in court 3

These issues, which are highly respected in European courts, are all parts of the



.teachings of Islam

The Power of the Judge

The judge is granted so much power in Islam that even none of the members of theIslamic government can surpass that power. Only the ruler and his representativepossess a higher degree of power. The Commander of the Faithful wrote thefollowing in his letter to Malik al-Ashtar when he appointed him as his representative

:in Egypt

نمأیل کـتصاخ ، نم هریغ هیف عمطی ـال اـم کیدـل هلزنملا نم هطعأو کـسفن … یف کـتیعر لـضفأ ساـنلا نیب مکحلل رتخ� مث .كدنع هل لاجرلا لایتغ� کل�ذب

Choose for the administration of justice among people one who is, in your view, the“best of your subjects…. Grant him the rank near you to which none of your specialcompanions may aspire, so that by it he may be safe from people slandering him

(before you”(1

Financial Independence of the Judge

Islam has granted the highest degree of financial independence to the judge. ImamAli ordered

p: 462

,Nahjul Balaghah - 1

Malik to give the judge as much money as he needs so that his financial needs do not.affect the way he makes judgments

The Duties of the Judge in the Court

The stress Islam has placed on equal treatment for both sides in the court is so muchthat even the current practice in Europe does not meet these high standards. It mayeven be that men cannot implement these standards for many more centuries. Thejudge should treat both sides equally in the court. Both parties should sit in the same



place even if one side of the case is the ruler and the other party is a simple peasant..No privilege should be established for either party. Consider the following case

Haroon Choosing a Judge

It is recorded in history that when the Abbasid Caliph Haroon ul-Rashid finished hispilgrimage he entered Medina. The people asked him to appoint a just judge since thejudge had passed away. They introduced two men to him as candidates. In order toestablish their degree of suitability for this position, Haroon called one of them to

.enter. The prime minister was standing in front of Haroon

When the man entered, Haroon told him that there was some disagreement relatedto an estate between him and the prime minister. In addition, Haroon asked the manto resolve the case. The man thought for a while after hearing the reasons for thedisagreement and said that Haroon is right. Haroon asked him to leave, and called in

the other man. He repeated the same fictitious story again

p: 463

.and asked the man to judge between them

The man said: “I cannot judge between you since one side of the argument is sitting inthe highest position of power while the other side is standing up in front of him.According to Islam you should both be in the same position before I can judgebetween you.” Haroon ul-Rashid enjoyed the man’s reply and appointed him as the

.judge immediately

A judge is even supposed to treat the two sides equally in the way that he looks orpoints at them. He should also talk to each of them for about the same time. He should

:treat them both in the same way. Imam Ali said

کفیح یف ءامظعلا عمطی یتح ال هرظنلاو هظحللا یف مهنیب سآو کهجو مهل طسباو کـبناج مهل نلأو کـحانج مهل ضفخاـف .مهیلع کلدع نم ءافعضلا سأیی الو مهل

Humble yourself to them, be gentle with them and meet with them in a friendly,“



cheerful manner. Treat them equally in your regard and consideration of them, sothat the strong do not hope for your acting unjustly (in their favour), while the weak

(do not despair of your justice to them.”(1

The Words of Shahid al-Awwal About the Duties of the Judge

In Al-Lum’ah Al-Dimishqiyah the words of Shahid al-Awwal about the duties of thejudge are recorded as follows: “It is incumbent upon the judge to treat the two sidesequally in talking, looking, greeting, respecting, listening and being just. If one of the

parties is a Muslim and the other one is a pagan, the judge can let the

p: 464

.Nahjul Balaghah - 1

.Muslim man sit down while the pagan one stands up

The judge does not have to be whole-heartedly inclined to both sides in this case. Thisis the jurisprudents’ view on the duties of the judge. Regarding the way the judgeshould act in the court we read in Al-Lum’ah al-Dimishqiyah: “If one side of the fightstarts to talk, the judge should listen to him. If both sides do so, the judge should listento the one on the right. If both remain silent the judge should say that either one can

(present his claim, or they can both talk.”(1

The Plaintiff and the Defendant

What is the difference between the plaintiff and the defendant? Shahid al-Awwal said:“The plaintiff is the side whose abandoning of the claim shall end the dispute.However, the defendant is the other side of the dispute. He cannot end the dispute.There are three possible responses by the defendant. He accepts the claim, rejects it

.or remains silent. Each form of response is different as viewed by the judge

Evidence and Oath

We read in Wasa`il al-Shī`ah that the evidence is to be provided by the plaintiff, andoath is for the defendant.(2) This has been quoted from Imam Sadiq on the authority



: of God’s Prophet . Abi Basir quoted on the authority of Imam Sadiq

مکحو هیلع ، یعدـملا یلع نیمیلاو یعدـملا یلع هنیبلا نأ مکلاومأ یف مکح مکلاومأ ؛ یف مکح ام ریغب مکئامد یف مکح هللا نإ ئرما مد لطبی الئل یعدا نم یلع نیمیلاو هیلع یعدأ نم یلع هنیبلا نأ مکئامد یف

p: 465

.Al-Lum’ah al-Dimishqiyah, Book of al-Qada - 1.Wasa’il al-Shi’ah, v.18, pp.170-173 - 2

.ملسم

God’s ruling regarding your blood (that has been shed) is different from His ruling on“your property. God has ruled that, regarding your property, the evidence is incumbenton the plaintiff and the oath on defendant, but regarding your blood (that has beenshed) the evidence is incumbent on the defendant and the oath on the plaintiff, so

(that the blood of a Muslim may not be shed without compensation.”(1

:Imam Ridha provided the following in response to a question asked

هنکمی الو دـحاج هیلع یعدـملا نأل مدـلا الخ اـم هیلع یعدـملا یلع نیمیلاو یعدـملا یلع قوقحلا عیمج یف هنیبلا نأ یف هلعلاو هب طاـتحی طوح هنـأل یعدـملا یلع نیمیلاو هیلع یعدـملا یلع مدـلا یف هنیبـلا تراـصو لوهجم هنـأل دوـحجلا یلع هنیبـلا هماـقإ هنأ یلع دهشی نم نأل هیلع دوحجلا یلع هنیبلا هماقإ هدشل لتاقلل ایهانو ارجاز کلذ نوکیلو ملسم ئرما مد لطبی الئل نوملـسملا

.لیلق لعفی مل

The reason why evidence, in all cases other than that of bloodshed, is incumbent on“the plaintiff and the oath on the defendant is that the defendant denies the claim and

.it is not possible to establish evidence for denial

However, in case of bloodshed, the evidence is due from the defendant and the oathfrom the plaintiff. This is because it is a safeguard which protects the Muslims, so thatthe blood of a Muslim may not go uncompensated, and so that it may be a restraintand a deterrent for the murderer, because of the difficulty of establishing the

evidence for denial, for



p: 466

.Ibid - 1

(there will be few who will testify that he has not done it..” (1

We learned from the above the jurisprudents’ view on the claiming side and theclaimant’s side. Imam Sajjad presented the moral aspects of this issue. He remindedboth sides of their moral duties. He invites both sides to the truth and admonishesthem against pursuing falsehood. Thus, it is better for both sides of any dispute toremember the recommendations of Imam Sajjad and take their case to a just judge -

.not an oppressive one. Many traditions exist to support this

Right n. 39: The Right of Him Who Seeks Your Advice

point

ریشتسملا قح

، هب تلمع هناکم تنک ول کنأ ملعت امب هیلع ترـشأو هحیـصنلا ، یف هل تدـهج يأر هجو هل كرـضح نإـف ریـشتسملا ، قح اـمأو تفرعو يأر هل كرـضحی مل نإو .سنألا عضوم شحوی ظلغلا نإو هشحولا سنؤی نیللا نإف نیلو ، همحر یف کنم نکیل کلذو

.هللااب الإ هوق الو لوح الو .احصن هرخدت ملو اریخ هلأت مل تنکف هیلإ ، هتدشرأو هیلع هتللد کسفنل هب یضرتو هیأرب قثت نم هل

And the right of him who seeks your advice is that you should exert all efforts toadvise him if you can provide him with a good opinion, and suggest to him to choosewhat you would have chosen if you were in his place. You should do so with mercy andwith lenience since lenience will eliminate fear while rudeness will eliminate

.friendliness

But if you do not have any good advice for him, you should refer him to someone elsewhom you know and trust

p: 467


his advice yourself. You should spare no efforts to guide him towards the good and do



his advice yourself. You should spare no efforts to guide him towards the good and do.your best to advise him. And there is no power but in God

In short, Imam Sajjad says that once someone seeks advice, a right is established forhim. This right is clearly providing him with proper advice if we can, or referring him to

.someone else whom we know and can provide him with some good advice

Consultation in Islam

Consultation is one of the most important issues in Islam. It helps us get our affairsdone in a more reasonable fashion. If we do not consult others regarding our affairs,then our affairs will not be done in a perfect way, since by ourselves we cannotconsider all aspects of an issue no matter how intelligent we are. Once issues arepresented for consultation, and several experienced people use their intellect to help,

.then the job will be done more perfectly

Consultation is so important in Islam that even the Prophet , who received divinerevelations and was highly intelligent, consulted with others and respected theirviews. This was done in order to establish consultation as a practice among Muslims.His consultations were related to public issues about the execution of divine rules, and

.not on legislative issues

Effects of Consultation

People who seek other people’s advice regarding their affairs seldom fail. Others whoconsider themselves needless of other people’s advice and do not do so, and just rely

on their own minds, usually make mistakes even though they may be

p: 468

very intelligent. Such an attitude makes one unpopular and stops the flow of.suggestions towards him

Those who consult others regarding their affairs will not experience other people’sjealousy if they succeed, since others will consider this success as their own. Even ifone fails, others will not blame him since they will consider this failure to be their own



.fault. They will treat him sympathetically

One can also evaluate the degree of friendship of others when he seeks their advice.This will pave the way for future success. This might have been one of the reasons

.that the Prophet sought other people’s advice, even though he was very intelligent

Consultation as Viewed by the Holy Qur’an

:Consider the following verse from the Holy Qur’an

اذإف رمألا یف مهرواشو مهل رفغتـساو مهنع فعاـف کـلوح نم اوضفنـال بلقلا ظـیلغ اظف تنک ولو مهل تنل هللا نم همحر اـمبف نیلکوتملا بحی هللا نإ هللا یلع لکوتف تمزع

It is part of the Mercy of God that thou dost deal gently with them Wert thou severe“or harsh-hearted, they would have broken away from about thee: so pass over (theirfaults), and ask for (God's) forgiveness for them; and consult them in affairs (ofmoment). Then, when thou hast taken a decision put thy trust in God. For God loves

[those who put their trust (in Him).” [The Holy Qur’an, Al-i-Imran 3:159

It was revealed during the Battle of Uhud. It deals with an important aspect ofleadership. A good leader is one who forgives those who make mistakes, but realize

.their mistake and repent

p: 469

If a leader does not forgive such people, and treats them with harshness, then thepeople will soon leave him unsupported, he will fail to implement his plans, and thus

.he fails to lead

In this verse, the Prophet is instructed by God to consult the people regarding hisaffairs. The Prophet obviously did not consult the people regarding revelations.Rather he consulted them regarding the ways in which he implemented divine

.decrees

In other words, he never consulted the people on legislative issues: Rather they wereconsulted on executive issues. For example, in the Battle of Badr the Muslims set up



their camps in a given location by the order of the Prophet . One of the companionscalled Hobab ibn Monzar asked: “Is camping in this location decreed by God, or is ityour own opinion?” The Prophet said: “No. There is no divine ruling on this issue.” Then

.Hobab said: “This is not a good place to camp.” The Prophet agreed with him

:We also read in the Holy Qur’an

نوقفنی مهانقزر اممو مهنیب يروش مهرمأو هالصلا اوماقأو مهبرل اوباجتسا نیذلاو

Those who hearken to their Lord, and establish regular Prayer; who (conduct) their“affairs by mutual Consultation; who spend out of what We bestow on them for

[Sustenance.” [The Holy Qur’an, al-Shura 42:38

As we can see the issue of consultation is stressed in this verse also right after.establishing regular prayers

Consultation as Viewed in the Traditions

There are many traditions about consultation from the life of the Prophet and the:Immaculate Imams . The Prophet said

یقش ام

p: 470

.يأر ءانغتساب دعس الو هروشمب طق دبع

No one has ever been wretched after consultation, and no one has become“(prosperous through being satisfied with his own opinion.”(1

:Imam Ali said

.مهلوقع یف مهکراش لاجرلا رواش نمو کله هیأرب دبتسا نم

One who only follows his own opinion will perish, but one who consults people shares“(with them in their intellect.”(2




مکؤارمأ ناـک اذإو اـهنطب ، نم مکل ریخ ضرـألا رهظف مکنیب يروـش مکرمأو مکئاحمـس مکؤاـینغأو مکئارمأ مکراـیخ ناـک اذإ .اهرهظ نم مکل ریخ ضرألا نطبف مکنیب يروش مکرمأ نکی ملو مکئالخب مکؤاینغأو مکرارش

If your good people are your rulers, your rich ones are generous, and your affairs are“carried out in consultation with each other, then the surface of the earth is better foryou than its depths. However, if your rulers are your evil ones, your rich are miserly,and your affairs are not carried out in consultation with each other, then being under

(the earth is better for you than being on it.”(3

:Imam Kazim said

کیلع راشأ اذإف هللا ، نم قیفوتو دـشرو هکربو نمی حـصانلا لقاعلا هرواشمو هرخآلاو ایندـلا فرـش نیدـلا لهأ هسلاجم ماشه ! اـی .بطعلا کلذ یف نإف فالخلاو ، كایإف حصانلا لقاعلا

O Hisham! Associating with people of religion is nobility in this world and the“Hereafter. Consulting with an intelligent, sincere advisor is good fortune and ablessing and guidance. It is a form of divine success. Therefore, beware of actingagainst the advice of an intelligent, sincere advisor whose advice you seek, for in that

(lies ruin.”(4

Whom to Consult With

Chapters 21 and

p: 471

.Tafsir-i-Namunah, v.3, p.145 - 1.Nahjul Balaghah, Subhi Salih, Hikmah 161 - 2

.Tafsir-i-Namunah, v.3, p.145 - 3.Tuhaf al-‘Uqul, p.293 - 4

of Wasa`il al-Shī`ah deal specifically with whom to consult with. We shall present a 22.few traditions from these chapters here



Imam Sadiq quoted on the authority of his Noble father that the Prophet of God was:asked: “What does ‘Hazm’ mean?” He replied

.مهعابتاو يأرلا يوذ هرواشم

(Consulting with those who are well-informed and following their advice.”(1“

:Imam Sadiq said that one of the recommendations of the Prophet to Imam Ali was

.ریبدتلاک لقع الو هرواشملا نم قثوأ هرهاظم ال

There is no aid more reliable than consultation, and there is no intellect like“(pondering over the affairs.”(2

:Imam Baqir said: “There are four lines in the Torah the first of which is as follows

.مدنی رشتسی نم ال

(One who does not seek advice regarding his affairs will regret it.”(3“

:Imam Ali said

.هرواشملاک ریهظ ال

(There is no aid like consultation.”(4“

:Imam Sadiq said

.مهبر نوشخی نیذلا كرمأ یف رشتسإ

(In your affairs, only consult with those people who are fearful of God.” (5“

:Imam Sadiq said

.ایندلاو نیدلا یف هدسفم لقاعلا عرولا هفلاخم نإف فالخلاو كایإو ریخب ، الإ رمأی هنإف ال لاجرلا نم لقاعلا رشتسا

Consult with men who are intelligent, since they will only advise you to do good.“Beware of opposing (their) advice, for opposing the God-fearing intelligent man is a



(cause of ruin in religion and in this world.”(6

:Imam Sadiq said

، القاع رواشت يذـلا نوکی نأ اهلوأف هل : اهتعفنم نم رثکأ ریـشتسملا یلع اهترـضم تناک الإو اهدودـحب ـالإ نوکت ـال هروشملا نإ .کسفنب کملعک هب هملع نوکیف كرس یلع هعلطت نأ هعبارلاو ایخاؤم ، اقیدص نوکی نأ هثلاثلاو انیدتم ، ارح نوکی نأ هیناثلاو

Consultation“

p: 472

.Wasa’il al-Shi’ah, v.8, pp.424-427 - 1.Ibid - 2.Ibid - 3.Ibid - 4

.Wasa’il al-Shi’ah, v.8. pp.424-427 - 5.Ibid - 6

should be carried out within its limits, otherwise it will be more harmful than beneficialto the one seeking advice. Firstly, the one consulted should intelligent. Secondly, heshould be a free, religious man. Thirdly, he should be a sincere friend. Fourthly, whenhe becomes acquainted with your inner thoughts, his knowledge of it should be like

(your knowledge of yourself.”(1

Whom Not to Consult With

Undoubtedly we cannot consult with just anyone. We were advised to consult withthose who are intelligent, God-fearing, honest and trustworthy and who wish us well.Consulting with some people might cause us harm and deprivation. The Commander

:of the Faithful in his letter to Malik al-Ashtar tells us whom not to consult with

هرشلا کل نیزی اصیرح الو رومألا نع کفعـضی انابج الو رقفلا ، كدعیو لضفلا نع کب لدـعی الیخب کتروشم یف نلخدـت ال .روجلاب

Do not include in your consultations a miser who turns you away from generosity and“



threatens you with poverty, or a coward who renders you weak in your affairs, or agreedy person who makes covetousness (for wealth and power) accompanied by

(tyranny seem attractive to you .”(2

As stated before consultation is a means of finding the proper way to do things. It ismeant to help us do the right thing. Therefore, we should not consult with wicked,stingy, greedy or cowardly people. They will not help us if we consult with them.Rather they will cause misery for us. That is why Imam Sajjad has said: “But if you do

not have any good

p: 473

.Ibid - 1.Nahjul Balaghah, Fayz al-Islam, letter no.53 - 2

advice for him, you should refer him to someone else whom you know and trust his.” advice yourself

Right n. 40: The Right of Him Whose Advice You Seek

point

ریشملا قح

.مهفالتخاو اهیف سانلا فرـصتو ءارآلا یه امنإف کیلع راشأ اذإ هیأر نم هیلع کقفاوی امیف ال همهتت الف کیلع ریـشملا قح اـمأو یلع هرکش عدت الو .هرواشملا قحتـسی نمم كدنع ناک اذإ کل زوجت الف هتمهت امأف هیأر ، تمهتا اذإ رایخلاب هیأر یف هیلع نکف

هأفاکملاب داصرإلاو رکشلاب کیخأ نم کلذ تلبقو هللا تدمح کقفاو اذإف هتروشم ، هجو نسحو هیأر صاخـشإ نم کل ادب ام .هللااب الإ هوق الو .کیلإ عزف نإ اهلثم یف

And the right of him whose advice you seek is that you should not accuse him when hegives you advice that does not conform to your own opinion. It is quite natural thatopinions are divergent and people have various views about their affairs in which they

.disagree. You are free not to accept his advice if you doubt it

However, you are not permitted to accuse him of providing you with ill advice as longas you consider him to be of those worthy of consultation. Do not stop thanking him



for the thoughts and the good advice he has given you. And if it was appropriate foryou, you should thank God for it, accept it from your brother with gratitude, and beready to act similarly for him should one day he seek your advice. And there is no

.power but in God

Imam Sajjad advises us not to accuse the one whose advice we

p: 474

seek, if what they suggest does not agree with our own opinion. If his advice is inagreement with our own opinion, then we should thank God and be grateful to the

.person who advised us

An Advisor’s Honesty and Trustworthiness

In the previous discussions, we described whose advice we should seek. We alsoexpressed the expected qualities of a good advisor using traditions. There is a chapter

.in Wasa`il al-Shī`ah in this respect

This is the first tradition in that chapter: Imam Sadiq said: “A man went to see theCommander of the Faithful and said: “I have come to seek your advice and that of

:Hasan, Husayn and Abdullah ibn Ja’far about marriage.” The Blessed Imam Ali said

.نمتؤم راشتسملا

(One whose advice is sought is a confidant”. (1“

.Then he told the man his viewpoints

:In the second tradition, we read that Imam Sadiq said

.هیأر لجو زع هللا هبلس يأرلا ضحم هحصنی ملف هاخأ راشتسا نم

One whose brother seeks counsel from him and he does not counsel him with“(sincerity, God will deprive him of his soundness in judgment.”(2

Two important points have been mentioned in these two traditions. First off all, one



whose advice is sought is trustworthy. Therefore, he will never cheat one. Therefore,one who seeks advice should never accuse the one whose advice he seeks. He shouldnot be suspicious of him, as Imam Sajjad has said. Secondly, the one whose advice issought should sincerely express whatever he thinks. Should he hesitate to do so, God

,will take away his effective point of view

p: 475


.Wasa’il al-Shi’ah, v.8. p.427 - 2

.since he has not been grateful for the blessing of being asked for advice

Seeking the Advice of Those Lower in Rank

An interesting point about seeking advice is that we can even seek the advice of thosewho are lower in rank than we are. We do not necessarily have to seek the advice ofthose in a higher position than we are. There is a chapter in Wasa`il al-Shī`ah in thisregard. In the second tradition in this chapter, we read: Fuzayl ibn Yasar said that

.Imam Sadiq sought his advice on some issue

Fuzayl asked the Imam how could such a lowly person like himself give advice to sucha person like the Imam ? The Imam replied: “Whenever I seek your advice.”(1) In thethird tradition of this chapter we read: “Hasan ibn Jahm narrated that he was withImam Ridha when the Imam remembered his noble father and said: “His intellect wasextremely superior to the intellect of the people of his time, and sometimes he used toseek the advice of one of his black slaves.” Then he was asked: “Can you seek theadvice of such people?” Then Imam Ridha replied: “In fact, God the Blessed and theHigh expresses facts when they talk, and on many occasions my father used to act

(upon their advice regarding the garden.”(2

Imam Ali’s Viewpoints on Advisor

The compiler of Nahjul Balaghah, who is Sayyid Razi, narrated that once Abdullah ibnAbbas sought Imam Ali’s advice, and was in disagreement with the advice given to



him by the Commander of the Faithful

p: 476

.Ibid - 1.Ibid. p.428 - 2

Imam Ali said: “It is up to you to give me your advice. But whenever my advice is in . (disagreement with what you think, you must obey me.”(1

In another tradition we read: Ali ibn Mahzyar narrated that Imam Baqir wrote him aletter and asked him to tell so and so to consult with him, but choose to do what theythemselves think is best to do, since they are better aware of the conditions of their

.own town, and know how to deal with the rulers

This is because consultation is blessed and God has ordered the Prophet in the HolyQur’an to “consult with the people, but make a decision himself as to what is best todo, and rely on God after he makes up his mind.” Then if what the advisor says iscorrect, you can benefit from his advice, and if it is not correct, you can hope to guidehim in the straight path with God’s will. When it is said seek their advice in the affairs,

(it is meant seek the good.”(2

:Imam Ali said

هرواشملاک ریهظ ال

(There is no aid like seeking advice.”(3“

Right n. 41: The Right of Him Who Seeks Your Counsel

point

حصنتسملا قح

، هعماسم یلع نیلی يذلا جرخملا جرختو لمحی هنأ هل يرت يذلا قحلا یلع هحیصنلا هیلإ يدؤت نأ هقح نإف حصنتـسملا قح امأو ..هللااب الإ هوق الو .همحرلا کبهذم نکیلو هبنتجیو ، هفرعی مالکلا نم هقبط لقع لکل نإف هلقع ، هقیطی امب مالکلا نم هملکتو



And the right of him who seeks your counsel is that you should give him your counsel

p: 477


.Bihar al-Anwar, v.75, p.104 - 2.Ibid - 3

as much as you think he can bear. And you should talk with him with such gentlewords that he listens to you and you should use such words that his intellect canunderstand. This is because for each person’s intellect there is a certain way of talkingthat he can comprehend and respond to. You should choose having mercy as your

.course of action. And there is no power but in God

In short, Imam Sajjad states that one who seeks counsel has the right to be advisedas much as he can bear to hear. Advice should be given gently to help the listeneraccept it. One should also be kind when giving someone some advice. Giving counseland wishing well are among the important topics stressed in Islam. The Qur’an hasstressed that the Divine Prophets are social counselors. We read in the Chapter

:A`raaf of the Holy Qur’an that the Prophets give advice to people

نوملعت ام ال هللا نم ملعأو مکل حصنأو یبر تالاسر مکغلبأ

I but fulfill towards you the duties of my Lord's mission: Sincere is my advice to you,“[and I know from God something that ye know not.” [The Holy Qur’an, al-A`raaf 7:62

Prophets as Advisors

:The Prophet Noah said the following to his nation

نوملعت ام ال هللا نم ملعأو مکل حصنأو یبر تالاسر مکغلبأ

I but fulfill towards you the duties of my Lord's mission: Sincere is my advice to you,“[and I know from God something that ye know not.” [The Holy Qur’an, al-A`raaf 7:62

لاقو مهنع یلوتف



p: 478

نیحصانلا نوبحت ال نکلو مکل تحصنو یبر هلاسر مکتغلبأ دقل موق ای

So Salih left them, saying: “O my people! I did indeed convey to you the message forwhich I was sent by my Lord: I gave you good counsel, but ye love not good

[counselors!” [The Holy Qur’an, al-A`raaf 7:79

: The Qur’an says the following regarding the Prophet Shu’aib

نیرفاک موق یلع یسآ فیکف مکل تحصنو یبر تالاسر مکتغلبأ دقل موق ای لاقو مهنع یلوتف

So Shu'aib left them, saying: “O my people! I did indeed convey to you the messagesfor which I was sent by my Lord: I gave you good counsel, but how shall I lament over

[a people who refuse to believe!” [The Holy Qur’an, al-A`raaf 7:93

All the Prophets of God were advisors to their nations. All men naturally welcomebeing advised except those who have lost their purely divine nature. Such people didnot pay any attention to the Prophets and were thus seized by a severe punishment.It is interesting to note that even Satan uses giving advice as a means of foolingpeople. We read in the following verse of the Holy Qur’an about Satan’s swearing to

:Adam and Eve that he is their sincere advisor

نیحصانلا نمل امکل ینإ امهمساقو

And he swore to them both, that he was their sincere advisor.” [The Holy Qur’an, al-“[A`raaf 7:21

Thus, we should realize that our enemies might sometimes approach us as friendsgiving us advice in order to corrupt us. We learned that the Prophets were advisors to

p: 479

their nations. There are several traditions from the Immaculate Imams , which state.that believers are also each other’s advisors

Believers Advise Each Other



:There is a chapter in Usul al-Kafi on “Believer’s Advice.” Imam Sadiq said

.هحصانی نأ نمؤملا یلع نمؤملل بجی

(It is incumbent upon a believer to give sincere counsel to a(nother) believer.”(1“

The late Allameh Majlisi said in his book Mir’at al-Uqool: “What is meant by advice isguiding them to improve their religious and worldly affairs, and training the ignorantpeople to fend off harm from them and bring them some benefits. If they do notaccept your advice, you have shown your good intentions by advising them to do good

:deeds and refrain from evil acts.” The Noble Prophet of God said

.هسفنل هتحیصنک هاخأ مکنم لجرلا حصنیل

Each of you should give sincere advice to your brethren just as you give sincere“(advice to yourselves.”(2

Advisors Are the Best of the People


.هقلخل هحیصنلاب هضرأ یف مهاشمأ همایقلا موی هللا دنع هلزنم سانلا مظعأ نإ

The people of the highest rank near God on the Resurrection Day are those who“(were the most active on His earth in counseling His creatures.”(3

This implies exerting efforts to advise the people and to improve their conditions.:Sufyan ibn Uyaynah narrated that he heard Imam Sadiq say

.هنم لضفأ لمعل هاقلت نلف هقلخ یف حصنلاب هللا مکیلع

It is prescribed for you to advise the people for the sake of God. You will not find any“(better deed than this.”(4

We see that advice given sincerely for God’s sake is

p: 480



.Usul al-Kafi, v.2, p.208 - 1.Ibid - 2.Ibid - 3.Ibid - 4

highly valued, not advice intended to corrupt the people or out of deceit or financialexpectations. There is no reward but deprivation for such advice. The Noble Prophet

:of Islam delivered a sermon in Mina and said

.مهتعامجل موزللاو نیملسملا همئأل هحیصنلاو لمعلا هللا صالخإ ملسم : ئرمأ بلق نهیلع لغی ثالث ال

Three things for which a Muslim’s heart should have no malice: sincere deeds for“God, sincere advice and desiring what is good for the Imams of the Muslims, and

(adhering to their community.” (1

We note the importance of doing things for the sake of God, and the need of the.leaders to be advised mentioned by the Prophet in this tradition

How to Advise

We learned that advice should be given for the sake of God to be effective. It shouldalso be as much as one being advised can accept. We cannot advise people in anyway we want. We must learn how to advise, how to express our advice and how toinfluence the person being advised. Imam Sajjad said: “You are not free to say

:whatever you wish, since the Prophet of God has said

.ملسف تمص وأ منغف اریخ لاق ادبع هللا محر

May God have mercy on the servant who speaks well and benefits, or is silent and“(remains secure.”(2

:Imam Ali said

.کتفرعم نع ئبنت کترابعو کلقع یلع لدی کلوق نإف هتقیقح ، ملعت الو هتقیرط فرعت امیف ال مالکلاو كایإ

Refrain from speaking about what you do not know how to do, and do not know the“



truth about it. What you say

p: 481

.Sharh-i-Risalat al-Huquq, Ghopanchi, v.2, p.389 - 1.Sukhan wa Sukhanwari, p.44 - 2

is a sign of your intellect, and your words inform others of the degree of your(knowledge and recognition.”(1

:One of the key elements in good advice is in its not being boring. Imam Ali said

.ماهفألا همهف بعتی الو ناذآلا هجمت ام ال مالکلا نسحأ

The best speech is that which the ears do not eject (through forgetfulness), and the“(understanding of which does not fatigue the intellect.”(2

This has been expressed as one of the rights of him who seeks your counsel by ImamSajjad : “And you should talk with him in such gentle words that he listens to you and

.” you should use such words that his intellect can understand

The Noble Prophet also said: “We the Prophets are appointed to talk to the peopleaccording to their level of intellect.” Imam Sajjad advises us to use mercy in dealingwith the people we advise, and not use force, frightening or threatening. This is

.because such acts have no influence on the person being advised

Mansour Seeking Advice from Imam Sadiq

Mansour, the Abbasid caliph, attempted to invite Imam Sadiq to his court in order toclaim to be a just ruler. He sent Imam Sadiq the following message: “Why do you notassociate with us in our court as other people do?” He thought that the Imam wouldfear his might. But the Imam replied: “O’ Mansour! We have nothing of this world forwhich to fear you, and find nothing of the Hereafter near you to put any hopes in.

What is the benefit of

p: 482



.Sharh-i-Ghurar wa Durar, v.2, p.320 - 1.Fehrest Mawdu’-i- Durar wa Ghurar, p.332 - 2

?” my associating with you

Mansour felt bad receiving this response and sent another message saying: “Thencome associate with us to give us some advice.” Imam Sadiq sent him the followingresponse: “O’ Mansour! Whoever seeks (the blessings) of this world would not advise

(you, and whoever seeks the Hereafter would not associate with you,.”(1

Right n. 42: The Right of the Counselor

حصانلا قح

قفو ناک نإف اهیف ، رظنت مث هتحیصن ، هنع مهفت یتح کعمس هل حتفتو کبلق هل بأرشت مث کحانج هل نیلت نأف حصانلا قح امأو مل هنأ تملعو همهتت ملو هتمحر اهیف اهل قفو نکی مل نإو هتحیـصن ، هل تفرعو هنم تلبقو کـلذ یلع هللا تدـمح باوصلل اـهیف

.هللااب الإ هوق الو .لاح لک یلع هرمأ نم ءیشب أبعت الف همهتلل اقحتسم كدنع نوکی نأ الإ أطخأ هنأ الإ احصن کلأی

And the right of your counselor is that you should treat him gently, then you should bewhole-heartedly attentive to him, and open you ears for him so that you understandhis counsel. And then study it deeply. And if what he presents to you is right, you

.should praise God for it, and accept it from him and acknowledge his favor

But if what he presents to you does not agree with you, you should be kind to him andmake no accusations against him. And you should know that he spared no efforts toprovide you with the best advice, but he made a mistake. But if he deserves to be

accused, then you should not pay any attention to him under any

p: 483

.Al-Imam al-Sadiq wa al-Madhahib al-Arba’ah, v.1, p.108 - 1

.circumstances. And there is no power but in God

In short, Imam Sajjad advises us to be humble and listen to the one who is counseling



us. We should think it over, and praise God if what he says is right. We should also begrateful to him. However, if what he says is not right, we should know that he did nothave any bad intentions and we should not accuse him. We should realize that he hasmade a mistake, and should not act upon his advice. In the previous chapter, we citedthe verses of the Holy Qur’an and the traditions regarding those who seek our

.counsel

In this chapter, we will mention some traditions regarding the rights of the counselor.:The Commander of the Faithful said

.حصانلا قفشملا کیلإ سانلا بحأ نکیل

(The most beloved person for you should be your sympathetic counselor.”(1“

:He also said

.حشاکلا هدیکمب قرحأ حصانلا هحیصن نع ضرعأ نم

One who rejects the sincere advice of a counselor will burn in the scheming of a“(secret enemy.”(2

:The Commander of the Faithful has also said

همادنلا بقعتو هرسحلا ثروت برجملا ملاعلا قیفشلا حصانلا هیصعم نإف دعب ، امأ

.

Disobeying the compassionate counselor who is knowledgeable and experienced will“(result in remorse and regret.”(3

:He also said

.مکسفنأ یلع اهولقعاو مکیلإ اهادهأ نمم هحیصنلا اوعمسإ

Listen to the advice of those who grant you their advice, and keep it in yourselves (for“(future use).”(4



:He also said

.کنید یف کل مهحصنأو کسفن حالص یلع کل مهنوعأ کیلع سانلا قفشأ

The most compassionate people to you are those who are“

p: 484

.Sharh-i-Ghurar wa Durar, v.5, p.51, quoted from Ghurar al-Hikam - 1,Sharh-i-Ghurar wa Durar, v.5, p.350 - 2

.Sharh-i-Risalat al-Huquq, Ghopanchi, v.2, p.412 - 3.Sharh-i-Ghurar wa Durar, v.2, p.242 - 4

the most helpful to you in improving yourself, and those who most sincerely counsel(you in your religion.”(1

:In another wise saying he said

.هحیصنلاب ذخألا قیفوتلا ربکأ نم

(One of the greatest successes is to accept advice.”(2“

:He also said

.كداسف هتفلاخم یفو كداشر هتعاط یفف کطراوف ، كردتسم کبقاوع یف رظان کیلإ نسحم کیلع قفشم کحصانم

Your counselor is kind to you. He does you good. He sees the final outcome (of your “actions). He recognizes your shortcomings. Your being rightly directed lies in your

(obedience to him, and your corruption lies in your opposing him.”(3

At the end let us mention that the Commander of the Faithful recommends the:counselor to advise in private, not in public and says

.عیرقت ألملا نیب کحصن

(Your advising him in public is a rebuke.”(4“



Right n. 43: Right of the Older One

point

ریبکلا قح

ماصخلا دنع هتلباقم كرتو هیف همیدقتب مالسإلا یف لضفلا لهأ نم ناک اذإ همالـسإ لالجإو هنـس ریقوت هقح نإف ریبکلا قح امأو نسلا قح امنإف هنـس عم همالـسإ قحب هتمرکأو تلمحت کیلع لهج نإو .هلهجتـست الو قیرط یف همؤت الو قیرط ، یلإ هقبـست ـالو

.هللااب الإ هوق الو .مالسإلا ردقب

And the right of him who is older than you is that you should respect him because ofhis age, and honor his submission to God since he has precedence (over you) in Islam.You should refrain from confronting him in disputes and should not surpass him orwalk ahead of him, and you should not consider him to be foolish. If he behaves

foolishly with you, you should put up with it and honor

p: 485

.Ibid. p.486 - 1.Ibid. v.6, p.20 - 2

.Ibid. p.139 - 3

.Ibid. p.172 - 4

him because of the right of his Islam and his age. This is because the right of age is in.the same measure as (the right of) Islam. And there is no power but in God

:Regarding old age we read in the Qur’an

ربکلا ینغلب دقو مالغ یل نوکی ینأ بر لاق

He said: O my Lord! How shall I have a son seeing I am very old …” [The Holy Qur’an,“[Al-i-Imran 3:40

:In addition, in another verse the Qur’an refers to being the biggest

نوعجری هیلإ مهلعل مهل اریبک الإ اذاذج مهلعجف



So he broke them to pieces, (all) but the biggest of them, that they might turn (and“[address themselves) to it.” [The Holy Qur’an, al-Anbiyaa 21:58

:In another verse, we see the Qur’an referring to leader

رحسلا مکملع يذلا مکریبکل هنإ

Surely this must be your leader who has taught you magic” [The Holy Qur’an, Taha “[20:71

In short, Imam Sajjad states that elders should be respected due to their greatness,age and being Muslim. He has admonished us against any form of harsh treatment

.with the elders. Next, we will review how the Qur’an looks at this issue

Weakness in Childhood and Old Age

Our life always begins with weakness in childhood, and ends with weakness in oldage. Children grow up to be strong and make progress, and attain power. Each daythey move closer to their peak of youth and gain more strength. On the other hand,old people deteriorate everyday, and get weaker everyday they approach the

:termination of their life. In this regard, the Holy Qur’an says

هللا

p: 486

هبیشو افعض هوق دعب نم لعج مث هوق فعض دعب نم لعج مث فعض نم مکقلخ يذلا

It is God who created you in a state of (helpless) weakness, then gave (you) strength“after weakness. Then after strength, gave (you) weakness and a hoary head …” [The

[Holy Qur’an, al-Rum 30:54

:In another verse the Holy Qur’an says

نولقعی الفأ قلخلا یف هسکنن هرمعن نمو

If We grant long life to any, We cause him to be reversed in nature. Will they not then“



[understand?” [The Holy Qur’an, Ya-Sin 36:68

We lose all our physical strength and our health deteriorates as we get old. Ourunderstanding turns into lack of comprehension, our strong memory is converted intosenility, our strength deteriorates and turns into weakness. Our perfection turns intoshortcomings, our power turns into disability, and our freshness and beauty turns intowrinkles and ugliness. When we get old we not only cannot learn new things, we will

:also forget what we learned earlier. In this regard, the Holy Qur’an says

ائیش ملع دعب ملعی یکل ال رمعلا لذرأ یلإ دری نم مکنمو مکافوتی مث مکقلخ هللاو

It is God who creates you and takes your souls at death. And of you there are some“who are sent back to a feeble age, so that they know nothing after having known

[(much) …” [The Holy Qur’an, al-Nahl 16:70

.Once we get old, we have to live with all the troubles of old age

The Old as Social Outcasts

One of the calamities for the elderly is their natural separation from the active workforce

p: 487

in the society due to their old age and weakness. They have to retire, and stay home.A worst calamity for the elderly is for them not to find the love and respect theydeserve in their family. The haughty young children might treat them with harshnessor might ruthlessly cast them out of their own homes; and they will be left alone with abroken heart and no love and support. Such people will suffer a lot, and shall soon

.perish

Death Due to Psychological Stress

Dr. Adolph who is a member of the American College of Surgeons stated: “When I wasworking as an intern in the hospital, we treated a seventy-year old lady for a brokenhip bone. While I was reviewing her x-rays, I noticed that she was healing rapidly and



.her bones were rapidly reconstructing themselves

I congratulated her for the very good reaction of her body to the treatment. She hadimproved a lot, and could walk using some canes instead of a wheel-chair. Thesurgeon who had operated on her told me that she had recuperated and could bereleased in twenty-four hours. On the same day, her daughter came to the hospital tovisit her. I told her that her mother had recuperated and she could take her home the

.next day. She did not tell me anything and went to talk with her mother

She told her that her husband had said that they could not take her back homeanymore, and that they might be able to take

p: 488

her to the home for the elderly. A few hours later, I was called in to check on her. Shewas in a very bad state and died in less than twenty-four hours. She had recuperatedfrom a difficult surgery on her broken hip, but could not withstand her heart being

(broken. Her broken heart could no longer be treated!(1

Unfortunately, we cast out our elderly from our warm and sweet homes into thehomes for the elderly. This form of dealing with them has added an additional burdento their already extensive amount of problems due to aging. However, Islam hasexpressed its educational programs and ethics under the subject of the rights of the

.elders

Respect for the Elders as Viewed in Traditions

The rights of the elders are respected in Islam. Families are taught to honor andrespect their elders instead of casting them out to the homes for the elderly. We willpoint out some of the traditions in this respect. There are several related traditions inthe Chapter “Al-Isharat” in Usul al-Kafi. Abdullah ibn Sin’an narrated that Imam Sadiq

:said

.ریبکلا خیشلا لالجإ لجو زع هللا لالجإ نم نإ



Part of reverence to God, the Exalted, the High, is to show reverence to an old“(man.”(2

: Imam Sadiq quoted on the authority of the Noble Prophet of God

.همایقلا موی عزف نم هللا هنمآ هرقوف هنسل ریبک لضف فرع نم

Anyone who recognizes the high status of old people and respects them, God will“(save him from experiencing the might and fear of the Resurrection Day.”(3

:Imam Sadiq said

هثالث ال

p: 489

Guftar-i-Falsafi (Buzurgsal wa Jawan), v.2, p.342, quoted from Ithbat Wujud-e- - 1.Khuda, p.250


.لداعلا مامإلاو نآرقلا لماحو مالسإلا یف هبیشلا وذ قافنلاب : فورعم قفانم الإ مهقح لهجی

There are three whose rights none are ignorant of except a hypocrite known for his“hypocrisy: an elderly (white haired) person in Islam, the bearer of the Qur’an, and the

(just Imam.”(1

:Ibn Sin’an narrated that Imam Sadiq told him

هیلإ هللا لسرأ هبیـش يذ نمؤمب فختـسا نمو أدب هللا همارکبف انمؤم مرکأ نمو هبیشلا ، يذ نمؤملا لالجإ لجو زع هللا لالجإ نم .هتوم لبق هب فختسی نم

Part of reverence to God, the Exalted, the High, is showing reverence to an elderly“(white-haired) believer. Whoever respects a believer has begun with the respect ofGod, and whoever holds an elderly believer in light estimation, God will send to him

(one who will hold him in contempt before he dies.”(2



:God the Almighty said

.يرانب يرون بذعأ نأ ییحتسأ انأو يرون بیشلا

(White hair is My light, and I am ashamed to punish My light with My Fire.”(3“

Ibn Abi Shu’bah narrated that the Prophet of God admonished against cutting white:hair and said

.نمؤملا رون وه

(It is the light of the believer.”(4“

A man from the Hozayl tribe went to see God’s Prophet and said: “O’ Prophet of God! Iam old. My bones are fragile. I have lost my power, and cannot pray and fast as Ishould.” The Prophet said: “Repeat your words. There are no sticks or stones aroundwhich are not crying for you as a sign of mercy. How can God not have mercy upon

(you?”(5

When it was time to

p: 490


Sharh-i-Risalat al-Huquq, Ghopanchi, v.2, p.445, and Safinah al-Bihar, v.1, on white - 3.hair

.Ibid - 4

.Ibid - 5

punish the people of Lot, God the Almighty put it off until dawn. When the Prophet Lotasked why, Gabriel told him that God says: “There is an old man with a white beardsleeping on his back amongst these people. I have put off their punishment until he

.” turns his face around




ناحو کـلجأ برقو كدـلج قرو کـمظع قدو کنـس ربک يدـبع ! لوقیف : ءاـسمو احابـص خـیشلا هجو یف رظنی یلاـعت هللا نإ .رانلا یف کبذعأ نأ کتبیش نم ییحتسأ انأف ینم یحتساف یلع کمودق

Every morning and night, God the Exalted looks upon the face of the old man and“says: O My servant! You have become old, your bones have become fragile, your skinhas become delicate, your time of death is near, and the time has come for yourarrival before Me. Therefore, be ashamed before Me, for I am too ashamed of your

.” white hair to chastise you in the Fire

:Then the Prophet cried. They asked him the reason for crying. He said

.هللا نم ییحتسی وهو ال هنم هللا ییحتسی نمم یکبأ

(I weep for one before whom God is ashamed, but he is not ashamed before God.”(1“

:Imam Sadiq said

.تائیسلا مهنع یحمتو تانسحلا مهل بتکت نأب رمأیف نینامثلا ءانبأ نم ییحتسیو نیعبسلا ءانبأ مرکیل هللا نإ

God treats people in their seventies with honor, and is ashamed before eighty-year“olds. Thus he orders that good deeds be recorded for them and their sins be wiped

(out.”(2

Respecting the Old Will Save You from the Penalty


موی عزف نم یلاعت هللا هنمأ هتبیشل هبیش اذ رقو نم

p: 491

Sharh-i-Risalat al-Huquq, Ghopanchi, v.2, p.445, and Safinah al-Bihar, v.1, on white - 1.hair

.Ibid - 2

.همایقلا



He who respects the old for their age and white hair, God, the Exalted, will safeguard“(him from the terror of the Day of Judgment.” (1

We quoted several traditions that stressed the importance of respecting the elderly.There may be many old people in any society. The civilized world has opted toseparate them from their sweet homes and cast them out into homes for the elderly.However, Islam has stressed that their white hair is a sign of due respect and asource of blessings for us. Islam instructs us to honor them now that they have

.approached the end of their life

We should not oppose them, or treat them with anger and hurt their feelings. Weshould realize that they have become impatient due to their old age. They have losttheir ability to withstand difficulties such as hunger, thirst and other things. We shouldalso learn that God is shy of old people. They should be shy of God, too. They shouldnot commit sins. There are some people who have gotten used to sinning. Theyshould cleanse their souls by sincerely repenting to God, and seeking God’s

.forgiveness and mercy

Right n. 44: The Right of the Younger One

point

ریغصلا قح

هبوتلل ببـس هنإف هتثادـح رئارج یلع رتسلاو هل هنوعملاو هب قفرلاو هیلع رتسلاو هنع وفعلاو همیلعتو هفیقثتو هتمحرف ریغصلا قح امأو .هدشرل یندأ کلذ نإف هتکحامم ، كرتو هل هارادملاو

And the right of him who is younger than you is that you have compassion on him,train and educate him, pardon him, and cover up

p: 492

.Ibid - 1

his faults, be gentle with him and help him, cover up the guilts of his juvenility becausethis will make him repent; treat him with patience, and stop quarrelling with him. This



.will lead him to more sensible conduct

Imam Sajjad recommends us to treat younger people with kindness, educate them,pardon them and cover up their faults. We should be patient with them and help themwith their affairs. Undoubtedly being egocentric is one of the foundations of thedevelopment of children’s personality. If used properly and directed well, it can lead

.to their prosperity

A proper way to respond to this egocentrism is to respect the children and attend totheir personality. Any child whose egocentrism is not properly recognized in the familywill feel humiliated. He will have a feeling of having failed in life. He will be depressed.Such children are prone to various deviations and faults. That is why Imam Sajjad

.instructs us to overlook their mistakes

:The Noble Prophet has said the following regarding child-rearing

.مکبادآ اونسحأو مکدالوأ اومرکأ

(Respect your children and improve your behavior.”(1“

Imam Sajjad has stressed training and educating children as one of the major dutiesof parents, and rights that children have incumbent upon their parents. The practices

.and lives of the Immaculate Imams are good examples of this

Encouraging Children

:Imam Hasan gathered his children and his brother’s children once and told them

.هتیب یف هعضیلو هبتکیلف هظفحی نأ مکنم عطتسی مل نمف ملعلا اوملعتف نیرخآ ، موق رابک اونوکت نأ کشویو مویلا راغص مکنإ

,You are all children today“

p: 493

.Qamus Qu’ran, v.4, p.129 - 1

but will soon be great men in the future, so acquire knowledge. Whoever of you does



not have a good memory, should write down what his teachers say and keep the(notes at home for later review.”(1

We see that Imam Hasan uses the children’s egotism to encourage them to study tobecome great men in the future. He does not resort to punishment or threatening,rather he shows them that their studies today will pave the way for their progresstomorrow. What is done by Imam Hasan is the best known method of educationalguidance today. Thus if a family succeeds in encouraging their children to study byraising hopes for their future progress in them, that family can direct them to eagerlypursue knowledge. There is no need to resort to threatening them or using force and

.punishment

Proper Way of Child-Rearing

One of the most fundamental conditions for the proper development of our children isfreedom. The same holds true for adults. There is no hope for progress in anenvironment full of oppression. It is the calm atmosphere of freedom that fosters theflourishing of talents. That is why Muslim teachers do not resort to the use of force asmuch as possible. The Prophet of Islam who was the teacher of humanity was very

.kind

Ibn Masoud narrated that once when a man went to see the Prophet , he was afraid:to talk. The Prophet said: “Do not be afraid. I am not a king.”(2) The Noble Prophet said

هدنع ناک نم

p: 494

.Guftar-i-Falsafi (Koodak), v.1, p.464, quoted from Bihar al-Anwar, v.1, p.110 - 1

.Guftar-i-Falsafi (Koodak), v.1, p.479, quoted from Bihar al-Anwar, v.1, p.110 - 2

.هل باصتیلف یبص

(Whoever has a child should behave like a child with him.”(1“



:Imam Ali said

.ابص دلو هدنع ناک نم

.” Whoever has a child should play with him“


.هبیدأتو همیلعتو هل فلأتلاو هیلإ ناسحإلاب هرب یلع هدلو ناعأ ادبع هللا محر

May God’s mercy be upon a servant (of God) who helps his child in righteousness“through goodness to him and friendliness towards him, and through educating and

(training him.”(2

Respecting Children

Whenever the Noble Prophet of God returned from a journey, and met the children onthe way home, he stopped in respect for the children. He then asked the smallerchildren to come forward. He picked them up and hugged them. He put some of themon his shoulders. He instructed his companions to hug children and let them ride ontheir shoulders. He said children get really happy this way. The children never forgetthese moments. Whenever they got together, they proudly talked about how theProphet of God hugged them, and gave them a ride on his back, or that he ordered his

.companions to give them rides on their backs

Overlooking Children’s Mistakes

Imam Sajjad instructs us to pardon the faults of children, and overlook their mistakes.Overlooking and pardoning some of the faults of children is one of the major moralissues that should be used in the education of children. It is sometimes more effectiveto overlook other people’s mistakes and act as if you know nothing about them. Imam

:Sadiq said

.لفاغت هثلثو هتنطف هاثلث لایکم ءلم رشاعتلاو شیاعتلا لاح حالص

Goodness“



p: 495

.Ibid. p.130, quoted from Wasa’il al-Shi’ah, v.5, p.126 - 1.Ibid. quoted from Mustadrak al-Wasa’il, v.2, p.262 - 2

of companionship and living together is a full measure, two-thirds of which is(possessing) understanding and one third of it is overlooking (the shortcomings of

(others).” (1

The Prophet of Islam has stressed the importance of overlooking other people’s:mistakes as we can read in the following tradition

.لفاغت هفصن نمؤملا

(Half of (the nature of) the believer is overlooking mistakes.”(2“

Of course, there are two forms of overlooking. One form is recommendable while theother form is not desirable. The form of overlooking of other people’s mistakes that isrecommended by the leaders of Islam is based on the intellect and is meant to makeimprovements. It is done with good intentions. Teachers can get good results from

.overlooking, if they do it at the proper time and in the proper place

As an example, stealing money from the parents is sometimes done by some childrenall over the world. The instinctive desire to own develops in children sooner or later.Then they start to consider everything their own property. They may take other kids’toys, or pick some money from their father’s pocket. In these conditions it is best forthe father to say: “Some money has been taken from my wallet.” Then the mothershould say: “Is there anyone in this house who might do such a bad thing? No, of

.” course not

Then the father should apologize and say: “I am sorry. It must have fallen out of mypocket, or maybe I did not get the right change back when I

p: 496



.Tuhaf al-‘Uqul, p.264 - 1.Guftar-i-Falsafi, v.1, p.405 - 2

was shopping.” Then the child will think over what he has done, and say to himselfhow good it is that no one has found out about it. Then he will decide not to do it again,since this will threaten his honor. As stressed by Imam Sajjad , this is one of thesituations in which overlooking a child’s mistake is recommendable and will lead to an

.improvement in his behavior

Right n. 45: The Right of Him Who Asks from You

لئاسلا قح

تککش نإو هتبلط ، یلع هل هنواعملاو هب ، لزن امیف هل ءاعدلاو هتجاح ، دس یلع تردقو هقدص تنقیت اذإ هؤاطعإف لئاسلا قح امأو لوحیو کظح نع كدـصی نأ دارأ ناطیشلا دـیک نم نوکی نأ نمأت مل کـلذ یلع مزعت ملو هل همهتلا هیلإ تقبـسو هقدـص یف

کـسفن یف ضرع ام یلع هتیطعأو هرمأ یف کـسفن تبلغ نإو .ـالیمج ادر هتددرو هرتسب هتکرتف کـبر یلإ برقتلا نیبو کـنیب .رومألا مزع نم کلذ نإف هنم ،

And the right of him who asks from you(1) is that you should grant him (his request) ifyou are certain that he is honest and you are able to fulfill his need. You should also

.pray to God to relieve him from what has befallen upon him, and help fulfill his needs

But if you doubt his honesty and he has already been accused of dishonesty, but youare not convinced about this, you will not be sure whether this is one of the plots ofSatan who is trying to deprive you of your fortune and cause a blockage between you

and your

p: 497

In the other version it continues: “is that you give to him in the measure of his - 1.” need

.approach to your Lord

Then you should leave him and overlook(1) and should turn him down gently. But if



you can overcome yourself in this respect and grant him what he has asked fordespite what is presented to you regarding him, then this is due to your resolution in

.the conduct of affairs

This topic is discussed along with the rights of him from whom you beg in the next.chapter

Right n. 46: The Right of Him from Whom You Ask

point

لوؤسملا قح

.نظلا هب نسحأو هعنم ، یف رذـعلا هجو بلطو هلـضفل هفرعملاو هل رکشلاـب یطعأ اـم هنم لـبق یطعأ نإ هقحف لوئـسملا قـح اـمأو .رافک مولظل ناسنإلا نإف املاظ ناک نإو هلام ، یف بیرثتلا سیل نأو عنم هلام ف] ] عنم نإ هنأ ملعاو

And the right of him from whom you ask(2) is that you should accept from himwhatever he grants you with gratitude and acknowledge his nobility. And you shouldaccept his excuse if he withholds and think well of him. And you should realize that ifhe withholds, he is withholding his own property, and that he could not be blamed forwithholding his own property. If he is doing wrong, then “..indeed man is unfair and

(. ungrateful” (14:34

Therefore, Imam Sajjad recommends not to deprive one who is needy from our helpif we are wealthy, and to pray to God to eliminate their poverty. If we doubt theirclaim, we should consider the possibility of Satan’s plans to deprive us from a divine

blessing. The Imam instructs us to politely tell off the beggar if we cannot

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.His dishonesty - 1In the other version it continues: “is that you accept from him with gratitude and - 2

.” recognition of his bounty if he gives, and you accept his excuse if he withholds

help him. He also recommends us to thank those from whom we ask for something ifthey grant us anything, and not blame them for not giving us anything since everyone



.naturally likes what he owns

When to Ask

:Islam recommends us to ask in order to learn. We read in the Holy Qur’an

نوملعت متنک ال نإ رکذلا لهأ اولأساف

If ye realize this not, ask of those who possess the message.” [The Holy Qur’an, “ … [al-Naĥl 16:43

Asking is one of the means for learning. However, what Imam Sajjad is discussing isnot asking to learn. Rather he is discussing the situations when we ask someone forsomething due to our need. Begging is forbidden in Islam unless it becomesabsolutely necessary like when one is about to die of poverty. In this situation, onecan ask for something in order to save his life. In these conditions, the one being:asked to help should assist the one who is asking for help. We read in the Holy Qur’an

مولعم قح مهلاومأ یف نیذلاو

مورحملاو لئاسلل

And those in whose wealth is a recognized right for the (needy) who asks and him“[who is prevented (for some reason) from asking.” [The Holy Qur’an, al-Ma’arij 70:24-25

Those who ask should not be deprived from presenting their petition. The Qur’an:says

رهنت الف لئاسلا امأو

[Nor repulse the petitioner (unheard).” [The Holy Qur’an, al-Dhuha 93:10“

Is the right mentioned in the verse 70:24-25 cited above referring to the alms, the one-?fifth levy or other obligatory religious rights? Or is it a different right

p: 499



Some believe it to refer to a different right, since the obligatory religious rights areincumbent upon all people whether they are pious or not. If we accept thisinterpretation, then we can conclude that those who pray also recognize a right in

.their wealth for the needy and the deprived for the sake of God

Verse 93:10 cited above implies that we should not harshly push away those who askus for something. This might imply those who ask us about scientific or religious

(issues, or those who are deprived, and ask us for financial help.(1

Begging is Loathsome

Many traditions from the Immaculate Imams have expressed that begging isloathsome. Begging will cause the people to lose their trust in the beggar, and result inone’s humility. A believer has honor and should not do something that causes him to

: lose his honor. Imam Sadiq quoted on the authority of the Noble Prophet

هللا یلإ بحأ ءیـش سیلو لأسی ، نأ هسفنل بحأو هلأسملا هقلخل ضغبأ هقلخل ؛ هضغبأو هسفنل ائیـش بحأ یلاـعتو كراـبت هللا نإ .هلعن عسش ولو هلضف نم هللا لأسی نأ مکدحأ ییحتسی الف لأسی نأ نم لجو زع

There is something that God the Exalted the High loves for Himself, but hates for“others. He hates for people to ask from others, but He loves the people to ask fromHim. Nothing is more loved by God the Exalted the High than to be asked forsomething. Therefore none of you should be ashamed of asking God from His Bounty,

even if

p: 500


(it be just for your shoe-lace.”(1

It is obvious that one who begs from others has lost his trust in God. In another:tradition he is quoted to have said

.همایقلا موی لیوط باسحو هنولجعت رقفو ایندلا یف لذ هنإف سانلا لاؤسو كایإ



Beware of begging from people, for it is humiliation in this world, poverty that you“(hasten, and a prolonged Reckoning on the Resurrection Day.”(2

In another tradition we read that Husayn ibn Abil’ala quoted on the authority of Imam : Sadiq

.ائیش هنع سانلا ینغی الو ایندلا یف هیندلا لجعتی هنإف هلأسملا نع فکو ففعتو فع ادبع هللا محر

May God have mercy upon the servant who is chaste, and abstains (from what is“unlawful), and refrains from asking, for it hastens baseness in this world, and people

(will not benefit from it at all.”(3

Maintaining Human Nobility

In his will, the Commander of the Faithful gave the following advice to Imam Hasan:regarding human nobility, and the loss of one’s honor and respect due to begging

دقو كریغ دـبع نکت الو اضوع کسفن نم لذـبت امب ضاتعت نل کنإف بئاغرلا یلإ کـتقاس نإو هیند لـک نع کـسفن مرکأو .ارح هللا کلعج

O my son! Honor yourself and do not debase yourself even if it will help you reach“your goal. You can never get back the equivalent of your lost honor if you do so. Do

(not be a servant of others, since God has created you to be free.” (4

:In another part of the will we read

، لعفاف همعن وذ هللا نیبو کنیب نوکی نأ ال تعطتسا نإو

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.Sharh-i-Risalat al-Huquq, Ghopanchi, v.2, p.478-479 - 1.Ibid - 2.Ibid - 3.Ibid - 4

.هنم لک ناک نإو هقلخ نم ریثکلا نم مرکأو مظعأ هناحبس هللا نم ریسیلا نإو کمهس ذخآو کمسق كردم کنإف



Try not to establish anyone between you and your God - who is the owner of the “blessings. You will only get your share of the daily bread. Although all the blessingswhich are directed to you come from Him, a little bit received directly from God is

(loftier and more respectful than a lot received from His servants.”(1

We can see that the Imam advises his son not to humiliate himself since God is theNourisher of all. Therefore, we should not beg since this will result in the loss of our

:honor. He also said

قحمیو هجولا ءاهب بهذـیو لیلذـلا دـبعلا فقوم زیزعلا رحلا فقویو لـطبلا عاـجشلا بلق رسکیو ملکتملا ناـسل فعـضی لاؤسلا .قزرلا

Begging will weaken the speaker’s tongue; it will break the heart of the brave, and“place a free and powerful person in the position of a lowly slave. It will result in the

(loss of his honor and destroy his sustenance.”(2

Avoid the Humiliation of Begging

:Imam Sajjad said

.رضاحلا رقفلا وهو راقولاب فافختساو ءایحلل هبهذمو هایحلل هلذم سانلا یلإ جئاوحلا بلط

Seeking one’s needs from people is humiliation in this life a cause of becoming bereft“(of shame and taking one’s honor lightly, and it is present poverty.”(3

:The Imam Sadiq said

رقفلا وه عـمطلاو هنید ، یف نمؤـملل زع ساـنلا يدـیأ یف اـمم سأـیلاو ءاـیحلل ، هبهذـمو هزعلل بالتـسا ساـنلا یلإ جـئاوحلا بلط .رضاحلا

Seeking one’s needs from the people is a deprivation of honor and a cause of“

p: 502

.Nahjul Balaghah, Subhi Salih, letter no. 31 - 1.Akhlaq wa Ta’lim wa Tarbiyat Islami, p.329, quoted from Ghurar al-Hikam, v.2, p.141 - 2



.Bihar al-Anwar, v.7;8, p.136 - 3

becoming bereft of shame. Cutting off hope in what the people possess will cause a(believer to have honor in his religion; and greed is present poverty.”(1

:The Noble Prophet of Islam said

.ءیش اهاندأ دسی رقفلا ال نم اباب نیعبس هیلع هللا حتف هلأسم باب هسفن یلع حتف نم

Whoever opens up to himself a path of begging from the people will cause God to“open up seventy paths of descension of poverty upon him in such a way that nothing

(can block even the narrowest of these seventy paths.”(2

:The Prophet of God advised Abu-Dharr

ءیـش كاتأ نإو کفکب ، لأست ال رذ ! ابأ ای .همایقلا موی لیوط باسح هیفو هلجعتت رقفو رـضاح لذ هنإف لاؤسلاو كایإ رذ ! ابأ اـی .هلبقاف

O Abu-Dharr! Beware of begging from the people since that is the present“humiliation, and poverty that you hasten. There is also extensive Reckoning for it onthe Resurrection Day. O Abu-Dharr! Do not beg from the people, but accept what is

(granted to you in any other way.”(3

Imam Ridha said: “A man went to see the Prophet and asked the Prophet to teach him:something that will not hinder his going to Heaven. The Prophet said

.کسفنل یضرت ام سانلل ضراو سانلا لأست الو بضغت ال

Do not get angry and do not beg from people, and love for others what you love for“(yourself.”(4

.There are also several poems that support this idea in the literature

Once when Imam Ali saw a man who was begging in Arafah. He admonished him andsaid: “Woe to you

p: 503



.Akhlaq wa Ta’lim wa Tarbiyat Islami, p.329, quoted from Jami’ al-Sa’adat, v.2, p.97 - 1.Sharh-i-Risalat al-Huquq, Ghopanchi, v.2, p.484 - 2

.Ibid - 3

.Ibid - 4

(who beg from people (instead of asking God) for what you need on such a day.” (1

The Prophet said: “Do not beg from the people.” A poor man had come there to beg:from the Prophet . The Prophet repeatedly said

.هللا هانغأ ینغتسا نمو هانیطعأ انلأس نم

Whoever asks us, we will grant him, but whoever is content, God will make free of“(need.” (2

The poor man did not ask for anything and returned home. Then his wife asked himthe reason, and he told her what the Prophet had said. He then went to the desert,started to pick dried plants, and brought them back home for sale. This way he gotrich after some time. He returned to the Prophet and told him what had happened.The Prophet again said: “I told you that God will make rich whoever does not beg from

.” the people

So far we have discussed how begging affects one’s honor, social status, andpsychological state of mind. We have also discussed how begging will make one poor.Therefore, one should not beg as much as possible. However, what should one do,

?and whom should he turn to if he really becomes needy

Whom to Ask for Help


.اهلهأ ریغ یلإ اهبلط نم نوهأ هجاحلا توف

(Giving up one’s need is easier than to ask for it from the wrong person.” (3“

:In another statement he said



.هرطقت نم دنع رظناف لاؤسلا ، هرطقی دماج کهجو ءام

.Your honor is in a state of solidity. Begging will make it fall in drops“

p: 504

The rites of Hajj include circling the Ka’ba seven times and going seven times - 1between the hillocks of Safa and Marwa, as Hagar did during her search for water.Then the pilgrims stand together in Arafah and ask God for what they wish and for His

.forgiveness, in what is often thought of as a preview of the Day of Judgment.Sharh-i-Risalat al-Huquq, Ghopanchi, v.2, p.483 - 2

Nahjul Balaghah, Subhi Salih, Hikmat 66: “To miss what one needs is easier than to - 3.” beg from an inappropriate person

(Thus be careful before whom you let it fall.” (1

:He also said

.هعنم فاخت نم لأست ال

(Do not ask from one whose refusal you fear.”(2“

:Imam Sadiq said

.اهلهأ ریغ نم اهبلط نم ریخ هجاحلا توف

(It is better to give up one’s need than to ask for it from the wrong person.”(3“

:Imam Baqir said

.رطخ یلع اهنم تنأو جوحم هیلإ تنأ یعفألا ؛ مف یف مهردلا لثمک اثیدح هلام باصأ نم یلإ هجاحلا لثم امنإ

Seeking a need from one who has recently acquired wealth is like a dirham in the“(mouth of a viper – you are in need of it, but you are in danger from the snake.” (4

A Bedouin went to see Imam Ali and said: “O Commander of the Faithful! I have threeproblems: pain in the body, poverty and ignorance.” Imam Ali said: “O Arab brother!



Please go to a doctor for your physical illness, go to a knowledgeable man for your.” ignorance, and turn to the generous people for your poverty

Then the man said: “You are a doctor, a knowledgeable one, and a generous person.”Imam Ali ordered three-thousand Dirhams to be paid to him from state funds. Thenhe told him: “Use one-thousand Dirhams to treat your illness. Use another one-thousand Dirhams to treat your ignorance, and use the remaining one-thousand

(Dirhams to treat your poverty.”(5

Begging From Imam Hasan

A beggar came to Imam Hasan , sat down, and wrote: “Nothing is left for me to besold. It suffices for you to look at me to realize this. There is only my

p: 505

.Sharh-i-Ghurar wa Durar, v.6, p.243, 264 - 1.Ibid - 2

.Tuhaf al-‘Uqul, p.264 - 3.Ibid. p.214 - 4


honor left to be sold. I found no customer better than you to sell my honor to.” ImamHasan asked his servant: “How much money is in the house?” The servant replied:“Twelve-thousand Dirhams.” Imam Hasan told the servant: “I am shy of this man.

.” Please give him all that money

Then the servant was surprised and asked: “Should I give all your money to him?” TheImam said: “Yes. Have a good opinion about God.” The servant then brought all themoney to give to that man. Imam Hasan said: “Please excuse us. We could not provideany more. You came in rushing to us but you were granted a little. If you could comelater, and were not in a rush, we could give you more. Take this small gift, and knowthat you made no deal with us. I am not the customer for your merchandise.(1) I

(cannot buy it.” (2



One should realize that charity first reaches God. Thus, we should not mention ourcharity to the one who receives it. We notice how Imam Hasan treated the beggarwith nobility. He gave him all the money that he had, and yet he apologized to him for.the small gift he had given him. Thus, Imam Hasan taught his followers a great lesson

Begging From Imam Husayn

Ibn Asakir wrote in Tarikh-i-Kabir that a beggar was walking in the alleys of Medinauntil he reached Imam Husayn’s house. He knocked at the door and said: “No beggar

has lost hopes in your grants

p: 506

.His honor - 1.Sharh-i-Risalat al-Huquq, Ghopanchi, v.2, p.506 - 2

so far. Whoever knocked at your door did not lose hopes. You are considered theowner of generosity, and its treasure. Your noble father was the killer of the corrupt

.” people

Imam Husayn was busy saying his prayers. Then he finished his prayer, came to thedoor and noticed the pale face of the beggar. He called Qanbar and asked: “How muchmoney do you have?” Qanbar replied: “Two hundred Dirhams which you ordered meto give to your children.” Then Imam Husayn said: “Someone else has come who is

.” more needy than they are. Bring the money

Then Qanbar brought the money. Imam Husayn granted it to the beggar and said:“Take this donation. I apologize to you. Know that I like you. If the times weredifferent, I would have given you much more. Know that the times are changing, andwe have very little of the worldly goods.” The Arab took the money, stepped back andsaid: “You and your family are adorned with the garment of purity and you are blessedwhenever your name is said. You are great. The knowledge of the Book, the divinerevelations and the Qur’anic verses are in your house. Whoever is not associated with

(Imam Ali has nothing to be proud of among the people.”(1



Right n. 47: The Right of Him through whom God makes you Happy

point

هیدی یلعو هب هللا كرس نم قح

ءازجلا عضوم یف هردـقب کلذ یلع هترکـش مث الوأ هللا تدـمح کل اهدمعت ناـک نإـف هیدـی ، یلعو هب هللا كرـس نم قح اـمأو ، هأفاکملا هل تدصرأو ءادتبالا لضف یلع هتأفاکو

p: 507


کیلع هللا معن بابـسأ نم اببـس ناـک ذإ اذـه تببحأو اـهب كدحوت هنم ، هنأ تملعو هترکـشو هللا تدـمح اـهدمعت نکی مل نإو .هللااب الإ هوق الو .دمعتی مل ناک نإو تناک ام ثیح هکرب معنلا بابسأ نإف اریخ ، کلذ دعب هل وجرتو

And the right of him through whom God makes you happy is that(1) if he intentionallymade you happy, you should first praise God and then you should thank himaccordingly, and reward him for initiating a nobility and be determined to return hisfavor. But if he made you happy unintentionally, you should praise God, thank Him,and realize that He chose you exclusively for that, and you liked it. He has been one ofthe means of God’s blessings descending upon you. You should only wish him wellsince the means of descension of blessings are themselves blessings wherever they

.be, even if unintentionally. And there is no power but in God

There are many different situations in life. Sometimes life is filled with failures anddifficulties. At other times, it is filled with success and happiness. The difficulties mayseem like storms that threaten a safe harboring. The successes may cause such anoutbreak of happiness that we lose all our control. Islam and the Qur’an direct us

.towards prosperity, and invite us to act moderately in all situations

We should not lose hope in God’s Mercy when we are faced with difficulties. Weshould not think that there is no way out for us. We should not

p: 508



.” In the other version it continues: “you first praise God, then you thank that person - 1

become negligent during times of happiness and forget our identity and God. Weshould remember God in all situations, and realize that blessings and the attentionthat we receive are due to God’s will. It is God who makes us happy. We should alsorealize that difficulties are very instrumental in our progress and development. Weshould be moderate whether we are happy or sad. The cause of happiness varies.Sometimes we get a new position. At other times, we get rich. Sometimes another

.person makes us happy

The Reward for Making Believers Happy

There is a chapter on this subject in Usul al-Kafi. The importance of happiness and.making people happy has been outlined there. We will review a few of them here

Abi Hamzeh al-Thumali quoted on the authority of Imam Sadiq on the authority of:God’s Prophet

.هللا رس دقف ینرس نمو ینرس دقف انمؤم رس نم

Whoever makes a believer happy has indeed made me happy. Whoever makes me“(happy has made God happy.”(1

This tradition shows us that one way to please the Prophet and God is to make thepeople happy. This can play a very important role in fostering social unity, and in

:eliminating hard feelings and animosities. Jabir narrated that Imam Baqir said

.نمؤملا یلع رورسلا لاخدإ نم هیلإ بحأ ءیشب هللا دبع امو هنسح هنع يذقلا فرصو هنسح نمؤملا هجو یف نمؤملا مسبت

The smile of a believer at another believer is a good deed. Removing a speck from“your brother’s eye is a good deed. No form of worshipping God is more loved

p: 509

.Usul al-Kafi, v.2, p.188, traditions 1-2 - 1

(by Him than making the believer happy.”(1



(by Him than making the believer happy.”(1

Therefore, the best form of worshipping God is making others happy. Imam Baqirsaid: “In the supplications of Moses - the son of Imran - we read that God told Moses :“There are among My servants some for whom Heaven is destined and they shallhave the rule there.” Then Moses asked: “O Lord! Who are those who have such a

?” special place in Heaven

God said: “Those who make believers happy.” This tradition continues as follows: “If abeliever who lives in a land that is ruled by an oppressive ruler migrates to a land inwhich pagans live, seeks asylum there and gets influenced by them; when he dies hewill be told, “O My servant! I would have let you reside in Heaven if you had any placethere, but Heaven is forbidden for those who set up partners with me.” The fire will beordered to seize that man but not to torture him, and he will be fed at proper times.Then Moses asked: “Where will he be fed from?” God said: “He will be fed from

:wherever God wills.”(2) We also see a similar concept in the following verse

ءاشی نمل کلذ نود ام رفغیو هب كرشی نأ رفغی هللا ال نإ

God forgiveth not that partners should be set up with Him; but He forgiveth anything“[else, to whom He pleaseth …” [The Holy Qur’an, al-Nisaa 4:48

Therefore, we realize that those who make people happy go to Heaven and

p: 510

.Ibid - 1.Usul al-Kafi, v.2, p.188, tradition 3 - 2

have a special rank there. In the sixth tradition in the above-mentioned chapter, we:read that Imam Sadiq said

.هللا لوسر یلع هللاو لب انیلع ، هللاو لب طقف ، هلخدأ هیلع هنأ ارورس نمؤم یلع لخدأ اذإ مکدحأ يری ال

When one of you makes a believer happy, you should not think that you have only“made him happy. No, I swear by God, you have also made us happy. No, I swear by



(God, you have also made God’s Prophet happy.”(1

Therefore the Prophet and the Immaculate Imams all get happy when they see that.their followers are being kind to each other and making each other happy

Making Others Happy Will Save You

Sodayr Seyrafi quoted on the authority of Imam Sadiq : “When a believer isresurrected on Judgment Day, he might see someone ahead of him who tells him notto be afraid of what he sees, and gives him glad tidings of happiness from the Lord.Then that person always accompanies him until the Reckoning. His Reckoning will be

.an easy one, and he will be told to go to Heaven

That person who always walks ahead of him will still accompany him. Then thebeliever will ask: “May God have Mercy upon you. You have been walking ahead of mesince I was resurrected, and have given me glad tidings of God’s Mercy on me. Nowplease tell me who you are.” That person will say: “I am the result of your deeds

making other believers happy in your life. God created me out of that

p: 511

.Usul al-Kafi, vol.2, tradition 6 - 1

happiness to give you glad tidings.”(1) In this tradition, we see that all our deeds will.somehow be manifested in the Hereafter

Imam Sadiq’s Followers are Men of Action

Kulayni narrated that Mohammad ibn Jamhoor said: “Najashi was a farmer who wasappointed as the governor of the provinces of Ahwaz and Fars. One of his agentswent to see Imam Sadiq and said: I owe Najashi a lot of taxes and know that he reallylikes you. Can you please write a recommendation for me? Imam Sadiq wrote: “In thename of God, the Beneficent, the Merciful. Make your brother happy in order to make

.” God happy



Then the man took the letter and gave it to Najashi. Najashi waited until others left.Then he kissed the letter and asked him what he wanted. The man told Najashi thathe had been taxed 10,000 Dirhams. Najashi ordered the tax not to be taken from him,and asked if he had made him happy that way. The man said yes. Then he orderedthat a horse, a servant and a maid be given to him and asked if he had made him

.happy

The man said yes. Then Najashi ordered the carpet he was sitting on to be given tohim, too. Later on, Mohammad ibn Jamhoor told the Imam what had happened. TheImam became happy. He said: “O you became happy.” The Imam said: “Yes. I swear

.” by God that the Prophet became happy, too

Making Others Happy Will Always Accompany You

:Imam Sadiq said

هاقلیف اقلخ رورسلا کلذ نم هللا قلخ ارورس نمؤم یلع لخدأ نم

p: 512

.Ibid. pp.190-191 - 1

هاقلی ثعب اذإف کلذ لثم هل لوقیف هربق ، هلخدی یتح هعم لازی مث ال ناوضرو ، هللا نم همارکب هللا یلو ای رشبأ هل : لوقیف هتوم دنع انأ هل : لوقیف هللا ؟ کمحر تنأ نم هل : لوقیف کلذ ، لـثم هل لوقیو هرـشبی لوه لـک دـنع هعم لازی ـال مث کـلذ ، لـثم هل لوقیف

.نالف یلع هتلخدأ يذلا رورسلا

Whoever makes a believer happy, God will create from that happiness a creature“who will meet him at the time of his death and say to him: ‘Rejoice, O friend of God, atthe favour and pleasure of God’. He will stay with him until he enters the grave andwill repeat the same words to him. When he is resurrected, he will meet him and saythe same to him again. Then he will continue to be with him at every (moment of)terror, giving him glad tidings and repeating the same words. The man will say to him:‘Who are you, may God have mercy on you’? He will answer: ‘I am the happiness you

(had brought to so and so in his lifetime’.”(1



In the last tradition in that chapter, we read that Hisham ibn Hakam quoted on the : authority of Imam Sadiq

.هنید ءاضق وأ هتبرک سیفنت وأ هتعوج عابشإ نمؤملا : یلع رورسلا لاخدإ لجو زع هللا یلإ لامعألا بحأ نم

One of the most beloved deeds for God is making a believer happy. That includes“feeding him if he is hungry, or helping fend off his calamities, or paying off his

p: 513

.Usul al-Kafi, vol.2, pp.191-192 - 1

(debts.”(1

Thus, we realize that Islam is for this world and the Hereafter. The best society is onewhose members treat each other with kindness and love. The Immaculate Imamshave constantly advised their followers to help each other in order to direct them

.towards achieving Utopia

Right n. 48: The Right of Him Who Wrongs You

point

كءاس نم قح

عم بدألا نسحو عمقلا نم هل هیف امل کب یلوأ وفعلا ناک اهدمعت ناک نإف لعف وأ لوقب هیدـی یلع ءاضقلا كءاس نم قح امأو سانلا نوملظی نیذلا یلع لیبسلا امنإ .لیبس نم مهیلع ام کـئلوأف هملظ دـعب رـصتنا نملو ] لوقی هللا نإـف قلخلا ، نم هلاـثمأ ریثک متبقاع نإو ] لجو زع لاقو رومألا ] مزع نمل کـلذ نإ رفغو ربص نملو .میلأ باذـع مهل کـئلوأ قحلا ، ریغب ضرـألا یف نوغبیو نوکتف هنم راصتنالا دمعتب هملظت مل ادـمع نکی مل نإف دـمعلا یف اذـه نیرباصلل ] ریخ وهل متربص نئلو هب متبقوع ام لثمب اوبقاعف

.هللااب الإ هوق الو .هیلع ردقت ام فطلأب هتددرو هب تقفرو .أطخ یلع دمعت یف هتأفاک دق

And the right of him who wrongs you(2) is to put an end to the matter by word or deed.If he did it intentionally, it is more appropriate for you to pardon him. This wouldeliminate bad feelings, and it is the polite way to treat most such people. Indeed Godsays: “But indeed if any do help and defend themselves after a wrong (done) to them,against such there is no blame. The blame is only against those who oppress men with



,wrongdoing and insolently transgress beyond bounds throughout the land

p: 514

.Ibid - 1In the other version it continues: “is that you pardon him. But if you that your - 2pardon will harm him, you should defend yourself. God says: ‘Whosoever defends

[himself after he has been wronged – against him there is no way’”. [Shura,, 42:41

defying right and justice: for such there will be a Penalty grievous. But indeed if anyshow patience and forgive, that would truly be an exercise of courageous will and

(. resolution in the conduct of affairs” (42:41-43

The Almighty the High also says: “And if ye do catch them out, catch them out noworse than they catch you out. But if ye show patience, that is indeed the best

(. (course) for those who are patient” (16:126

This is so if it was intentional. But if he who wrongs you has done it unintentionally,then you should not oppress him by intentionally insisting on retaliation, lest youwould be punishing him intentionally for what he has done unintentionally. You shouldbe gentle with him and respond to him as kindly as you can. And there is no power but

.in God

In short, we can say that if someone wrongs you, he has either done so intentionallyor unintentionally. You should pardon him if he has done so intentionally. Hopefully hewill not take advantage of your pardoning him. If he has wronged you unintentionally,it is not proper to punish him intentionally. Rather you should be kind to and gentle

.with him

Invitation to Pardon

Very few people are able to totally avoid violating the rights of others whetherintentionally or unintentionally. If people are urged to take revenge whenever theycan do so, then there will be an escalation of harsh social encounters. Attacks for

taking revenge are of an unpredictable nature and



p: 515

no one can control their severity. Usually they will be harsh. Even if they aremeasurable and controllable, they never seem to be exactly equal to compensate for

.the wrong that was done from the views of both parties involved

Therefore, even if one side wants to be fair and exactly punish the other side in anamount equal to the original misdeed, the other party does not agree and will beurged to take revenge himself. Thus, the fighting will continue on and on. The only

.possible way to stop this chain of revenge taking is forgiving

If we think we will realize that there is no real benefit in taking revenge, since it willonly bring temporary relief for us. Yet the satisfaction we can get from pardoning theother party is much more spiritually rewarding and long-lasting. This issue has beendelicately addressed in the Holy Qur’an and Islamic literature, and pardoning hasbeen declared an important duty for Muslims. First, let us consider the Qur’anic verses

.that Imam Sajjad referred to

Seeking Help from the Believers

Seeking help from other believers is one of the signs of believers. The Holy Qur’an:says

نورصتنی مه یغبلا مهباصأ اذإ نیذلاو

And those who, when an oppressive wrong is inflicted on them, (are not cowed but)“[help and defend themselves.” [The Holy Qur’an, al-Shura 42:39

What we can learn from this verse is that those whose help is sought are duty-boundto help. That implies that both the believer who is being oppressed and other

believers are responsible to help

p: 516

defend against the oppressor. This is also stated in the following verse of the Holy:Qur’an



رصنلا مکیلعف نیدلا یف مکورصنتسا نإو

But if they seek your aid in religion, it is your duty to help them.” [The Holy Qur’an, “… [al-Anfal 8:72

This responsibility placed on the believer’s shoulders to help each other at times ofoppression warns the oppressors. They will then know that other believers will not sitidle if a believer is oppressed. In another verse, the response to injuries is clearly

:stated to be an equal injury

نیملاظلا بحی ال هنإ هللا یلع هرجأف حلصأو افع نمف اهلثم هئیس هئیس ءازجو

The recompense for an injury is an injury equal thereto (in degree): but if a person“forgives and makes reconciliation, his reward is due from God: for (God) loveth not

[those who do wrong.” [The Holy Qur’an, al-Shura 42:40

What an oppressor does to a believer is inflicting an injury. The recompense is anequal injury and is considered a bad deed even though the original injury is a bad

:deed. We also read in another verse of the Holy Qur’an

هللا نأ اوملعاو هللا اوقتاو مکیلع يدتعا ام لثمب هیلع اودـتعاف مکیلع يدـتعا نمف صاصق تامرحلاو مارحلا رهشلاب مارحلا رهشلا نیقتملا عم

The prohibited month for the prohibited month, - and so for all things prohibited, -“there is the law of equality. If then anyone transgresses the prohibition against you,transgress ye likewise against him. But fear God, and know that God is with those who

restrain themselves.” [The Holy

p: 517


:It is also not wrong to seek help or help defend others as we read

لیبس نم مهیلع ام کئلوأف هملظ دعب رصتنا نملو



But indeed if any do help and defend themselves after a wrong (done) to them,“[against such there is no cause of blame.” [The Holy Qur’an, al-Shura 42:41

Forgiving: a Better Way

:Imam Sajjad cited the following verse

رومألا مزع نمل کلذ نإ رفغو ربص نملو

But indeed if any show patience and forgive, that would truly be an exercise of“courageous will and resolution in the conduct of affairs.” [The Holy Qur’an, al-Shura

[42:43

:He also cited the following verse

نیرباصلل ریخ وهل متربص نئلو هب متبقوع ام لثمب اوبقاعف متبقاع نإو

And if ye do catch them out, catch them out no worse than they catch you out: But if“ye show patience, that is indeed the best (course) for those who are patient.” [The

[Holy Qur’an, al-Naĥl 16:126

In some traditions, it is stated that this verse was revealed in the Battle of Uhud whenthe Prophet of God saw the body of his noble uncle, the Blessed Hamzeh, torn into

:pieces. He got upset and said

.يرأ ام یلع ناعتسملا تنأو یکتشملا کیلإو دمحلا کل مهللا

O God! Praise is for you. I bring my complaint to You, and seek Your help regarding “.” what I see

Then the above verse was revealed and the Prophet said: “I will be patient. I will be(patient.”(1

The Difference between Forgiving and Overlooking

:We read the following verse in the Holy Qur’an regarding forgiving and overlooking



نیکاسملاو یبرقلا یلوأ اوتؤی نأ هعسلاو مکنم لضفلا اولوأ لتأی الو

p: 518


میحر روفغ هللاو مکل هللا رفغی نأ نوبحت الأ اوحفصیلو اوفعیلو هللا لیبس یف نیرجاهملاو

Let not those among you who are endowed with grace and amplitude of means“resolve by oath against helping their kinsmen, those in want, and those who have lefttheir homes in God's cause: let them forgive and overlook, do you not wish that Godshould forgive you? For God is Oft-Forgiving, Most Merciful.” [The Holy Qur’an, al-Nur

[24:22

The difference between simply forgiving, and forgiving and overlooking is that onewho forgives and overlooks will no longer blame and remind the other person of his

.mistake

Doing Good in Return for Evil

A more important stage that is beyond forgiving and overlooking is responding bydoing good in return for evil. Undoubtedly this is one of the excellent manifestations ofhuman spirit, and requires moral training and spiritual refinement. It is also the bestlesson one can teach those who engage in an evil deed. Therefore, this kind ofresponse to an evil deed is considered the best way to end animosities. We read in the

:following verse

میمح یلو هنأک هوادع هنیبو کنیب يذلا اذإف نسحأ یه یتلاب عفدا هئیسلا الو هنسحلا يوتست الو

میظع ظح وذ الإ اهاقلی امو اوربص نیذلا الإ اهاقلی امو

Nor can goodness and Evil be equal. Repel (Evil) with what is better: Then will he“between whom and thee was hatred become as it were thy friend and intimate! Andno one will be granted such goodness except those who exercise patience and self-

restraint, - none but persons of



p: 519

[the greatest good fortune.” [The Holy Qur’an, Ha-Mim 41:34-35

Therefore, we are reminded of the magic power of “repelling evil with what is better.”We learn that we can use this form of behavior as a means of converting our worstenemies into friends. We are also told that achieving this requires the “exercise ofpatience and self-restraint” which is only possible if we have faith, piety, moral and

.scientific nobility, patience and self-restraint against negative human tendencies

Those who oppress always expect retaliation and revenge from the other side. Theyeven consider themselves worthy of such retaliation due to their sub-conscience. Thisis the reason why responding with goodness in return for their evil deeds is like ashock to them, and it can turn them into friends instead of foes. Once, unexpectedlythey are treated nicely in return for their evil behavior, their conscience is awakened

.and they change their opinions regarding their enemies

Forgiving When in Power

We can only say one has forgiven another person’s wrong-doing if he is in a positionof power and can take revenge but quenches his anger and does not do so. However,when one who is wronged is in a weak position, and cannot take revenge, he cannot

.claim to have forgiven the other party

Joseph Forgave

This point has been clarified in the Holy Qur’an in the story of the Blessed Joseph andhis wrongdoing brothers. When they went to Egypt for the third time and they got to

:know their brother Joseph

فسوی انأ لاق فسوی تنأل کنإأ اولاق

p: 520

نینسحملا رجأ عیضی هللا ال نإف ربصیو قتی نم هنإ انیلع هللا نم دق یخأ اذهو



They said: "Art thou indeed Joseph?" He said, "I am Joseph, and this is my brother.“God has indeed been gracious to us (all): behold, he that is righteous and patient, -never will God suffer the reward to be lost, of those who do right." [The Holy Qur’an,

[Yusuf 12:90

Then Joseph reminded them of their wrongdoings and asked them what theydeserved. They acknowledged their wrong deeds and accepted that they deserved to

:be punished, but asked Joseph to forgive them. Joseph replied

نیمحارلا محرأ وهو مکل هللا رفغی مویلا مکیلع بیرثت لاق ال

He said: "This day let no reproach be (cast) on you: God will forgive you, and He is the“[Most Merciful of those who show mercy!” [The Holy Qur’an, Yusuf 12:92

Here Joseph is in the position of power and can punish them in any way he wishes to,.but he forgives them - a true case of forgiving

The Prophet Conquers Mecca and Forgives

The Prophet Muhammad conquered Mecca in the 8th year after his immigration toMedina. He entered the city and went to the Masjid ul-Haram (The Haram Mosque).

:He recited this verse

اقوهز ناک لطابلا نإ لطابلا قهزو قحلا ءاج لقو

And say: "Truth has (now) arrived, and Falsehood perished: for Falsehood is (by its “[nature) bound to perish." [The Holy Qur’an, Bani Israil 17:81

Then he ordered the idols to be destroyed and said: “There is no god but God the Oneand Only.” Then he turned to

p: 521

the people of Mecca and said: “What do you say and suspect?” They said: “We saygood things and have good thoughts. A noble brother, the son of a noble brother hasnow become victorious.” Then the Prophet said: “Now I will say unto you what my



brother Joseph said: “This day let no reproach be (cast) on you. God will forgive you,.” and He is the Most Merciful of those who show mercy. I free you all. You can go

We see that the Prophet , who was in total power and could kill them all, did not do so.(He only punished a few who had committed major crimes, and forgave all others.”(1

:Imam Ali ibn Abi Talib said

.وفعلا هلیضف رهظت هردقلا لامک دنع

(The nobility and true value of forgiving will be demonstrated when in total power.”(2“

This emphasizes the fact that true forgiving is limited to cases where one has thepower to take revenge. One who does not have any power has no choice but to

:forgive. He also said

.هردق نع ناک ام وفعلا نسحأ

(The best form of forgiving is one rooted in power.” (3“

:He also said in Nahjul Balaghah

.هیلع کتردقل ارکش هنع وفعلا لعجاف كودع یلع تردق اذإ

Once you overcome your enemy, make your forgiveness of him a way of being“(grateful to God for your victory over him.”(4

The noble spirit of free men deems it proper to forgive others and abandon taking.revenge when they are in total power, thereby changing their enemies from within

Right n. 49: The Right of People of Your Creed

point

قح

p: 522



.Tarikh Payambar-i-Islam, p.324 - 1.Sharh Ghurar wa Durar, v.4, p.324 - 2

.Ibid. v.2, p.435 - 3.Nahjul Balaghah, Subhi Salih, Hikmat no.11 - 4

کتلم لهأ

هسفن یلإ مهنسحم رکشو مهحالصتساو مهفلأتو مهئیسمب قفرلاو همحرلا حانج رـشنو همالسلا رامـضإف هماع کتلم لهأ قح امأو کتوعدـب اعیمج مهمعف هسفن کنع سبحو هتنوئم كافکو هاذأ کنع فک اذإ کـیلإ هناـسحإ هسفن یلإ هناـسحإ نإـف کـیلإو ،

.خألا هلزنمب مهطـسوأو دلولا هلزنمب مهریغـصو دـلاولا هلزنمب مهریبک مهلزانم ، کنم اعیمج مهتلزنأو کترـصنب اعیمج مهرـصناو .هیخأ یلع خألل بجی امب كاخأ لصو .همحرو فطلب هتدهاعت كاتأ نمف

And the right of the people of your creed is that you should have their welfare atheart, be merciful and gentle to their wrongdoers, treat them with friendliness anddesire their well-being, and thank those of them who do good to themselves and to

(you.(1

Their goodness to themselves is goodness to you because they have refrained fromtroubling you, spared you their burden, and restrained themselves from you. Soinclude them all in your supplication, and help them all with your aid. And you shouldrespect each one of them as he deserves: their old men hold the position of yourfathers, and their young ones hold the position of your children, and their youths holdthe position of your brothers. You should gently and compassionately care for thoseof them who come to you. And you should treat your brethren as brothers deserve to

.be treated

Here the phrase “people of your creed” stands for nation, and it usually refers topeople of the same belief. It is similar to religion that God has sent down to people

through Prophets. The only difference is

p: 523

In the other version it continues: ”And keeping harm away from them. You should - 1love for them what you love for yourself and dislike for them what you dislike for



yourself. Their old men stand in the place of your father, their youth in the place ofyour brothers, their old women in the place of your mother, and their young ones in

.” the place of your children

that nation is only ascribed to a Prophet not to God or the individuals. We do not sayGod’s nation or so and so’s nation. However, religion is ascribed to God, a Prophet, oran individual. We see such instances in the words of the Prophet Joseph in the Holy

”: Qur’an as “the ways of a people

بوقعیو قاحسإو میهاربإ یئآبآ هلم تعبتاو نورفاک مه هرخآلاب مهو هللاب نونمؤی ال موق هلم تکرت ینإ

I have (I assure you) abandoned the ways of a people that believe not in God and“that (even) deny the Hereafter. And I follow the ways of my fathers, - Abraham,

[Isaac, and Jacob.” [The Holy Qur’an, Yusuf 12:37-38


قالتخا الإ اذه نإ هرخآلا هلملا یف اذهب انعمس ام

We never heard (the like) of this among the people of these later days. This is nothing“[but a made-up tale!” [The Holy Qur’an, Sad 38:7

:It has also been referred to the idol-worshippers

اهنم هللا اناجن ذإ دعب مکتلم یف اندع نإ ابذک هللا یلع انیرتفا دق

We should indeed invent a lie against God if we returned to your ways after God hath“[rescued us therefrom…” [The Holy Qur’an, al-A`raaf 7:89

In this chapter, we shall discuss Imam Sajjad’s expression of the rights of the people.who have the same religion, or the nation of Islam

Islam and the Society

Islam considers man as a social creature whose development is subject to socialdevelopment. We can easily understand this in the way God addresses groups of

people in the Qur’an. In the



p: 524

:following verse, God addresses the people to follow the straight path

نوقتت مکلعل هب مکاصو مکلذ هلیبس نع مکب قرفتف لبسلا اوعبتت الو هوعبتاف امیقتسم یطارص اذه نأو

Verily this is My way, leading straight. Follow it. Follow not (other) paths. They will “scatter you about from His (great) Path. Thus doth He command you that ye may be

[righteous.” [The Holy Qur’an, al-Anam 6:153

In another verse, God invites the people who were enemies before to be united as:brothers

اناوخإ هتمعنب متحبصأف مکبولق نیب فلأف ءادعأ متنک ذإ مکیلع هللا تمعن اورکذاو اوقرفت الو اعیمج هللا لبحب اومصتعاو

And hold fast, all together, by the Rope which God (stretches out for you), and be not“divided among yourselves, and remember with gratitude God’s favor on you for yewere enemies and He joined your hearts in love, so that by His Grace, ye become

[brethren …” [The Holy Qur’an, Al-i-Imran 3:103

Others are surprised about this event. John Davenporth, the well-known Britishscholar wrote: “Muhammad who was a simple Arab was able to unite the small,hungry and naked tribes which were all scattered about into a disciplined and unitednation by introducing to them such new ethics and characteristics that did not exist inother nations. He could overthrow the Constantinople Empire and the Persiankingdom in less than thirty years. He conquered Syria, Iraq, and Egypt, and extended

(his rule from the Atlantic Ocean to the Caspian Sea and the Jaxartes River.”(1

:The late Indian politician and scholar Nehru wrote

The history of the“

p: 525

Uzr-e-Taqsir bi Pishgah-i-Muhammad wa Qur’an, translation by Sayyid Ghulam - 1.Rida Sa’idi, p.77



Arabs and the way they rapidly expanded out into Africa, Asia and Europe, andcreated a great and an excellent civilization is one of the wonders of human history.The force and the thoughts that awakened the Arabs and filled them with power andself-confidence was due to Islam. This religion was started by a new Prophet called

(Muhammad who was born in Mecca around the year 570 A.D”(1

These were just two instances that we cited. There are many other writings by theworld’s most famous scholars confessing to the great developments due to theappearance of the Muslim nation that would make up a large volume if complied

.together

:In the following verse, Muslims are invited to be united

میظع باذع مهل کئلوأو تانیبلا مهءاج ام دعب نم اوفلتخاو اوقرفت نیذلاک اونوکت الو

Be not like those who are divided amongst themselves and fall into disputations after“receiving clear signs. For them is a dreadful Penalty.” [The Holy Qur’an, Ali-I-Imran

[3:105

Here Muslims are asked to avoid the disputes that the nations following Judaism orChristianity pursued before. The Qur’an advises the Muslims to avoid disputes that

:would lead to their loss of grandeur. The Holy Qur’an says

نیرباصلا عم هللا نإ اوربصاو مکحیر بهذتو اولشفتف اوعزانت الو هلوسرو هللا اوعیطأو

And obey God and His Apostle, and fall into no disputes lest ye lose heart and your“power depart; and be patient and persevering for God is with those who patiently

[persevere.” [The Holy Qur’an, al-Anfal 8:46

In this verse, the role of leadership and

p: 526

.A Look at World History, translation by Mahmood Tafazzoli, v.1, p.290 - 1

obeying the orders of our leaders is clarified. We should avoid any disputes in order to



.maintain our power. In this way, we should all persevere with patience

Brotherhood as a Slogan for Muslims

The Qur’an has admonished us against disputes, and has invited Muslim societies to:brotherhood

نومحرت مکلعل هللا اوقتاو مکیوخأ � نیب اوحلصأف هوخإ نونمؤملا امنإ

The Believers are but a single Brotherhood. So make peace and reconciliation“between your two (contending) brothers; and fear God, that ye may receive Mercy.”

[[The Holy Qur’an, al-Hujurat 39:10

Man is a social creature. Undoubtedly in each society, individuals pursue their owninterests. This is why there are social disputes. How should we behave in order toavoid social disputes? There are moral recommendations in Islam which whenfollowed will guarantee this. There are two chapters in Usul al-Kafi on moderation andfriendliness. We will review some of the traditions in these chapters here. Ali ibn

: Ibrahim quoted on the authority of Imam Sadiq on the authority of God’s Prophet

.لهاجلا لهج هب دری ملحو سانلا هب يرادی قلخو هللا یصاعم نع هزجحی عرو لمع ؛ هل متی مل هیف نکی مل نم ثالث

There are three characteristics which if anyone lacks his deeds will not be perfect: 1)“piety to prevent him from disobedience to God 2) being good natured with people, 3)

(forbearance that wards off the ignorance of an ignorant person.”(1

In another tradition Muhammad ibn Yahya quoted on the authority of Husayn ibn al-:Hasan on the authority of Imam Baqir : “Gabriel descended to the Prophet and said

! دمحم ای

p: 527


.یقلخ راد کل : لوقیو مالسلا کئرقی کبر



(O Muhammad! Your Lord greets you and says: Be affable with My creatures.”(1“

: In another tradition Imam Sadiq quoted on the authority of the Noble Prophet

.ضئارفلا ءادأب ینرمأ امک سانلا هارادمب یبر ینرمأ

My Lord has ordered me to be affable wtih people just as He ordered me to perform“(the obligatory deeds.”(2

The Effects of Treating People with Gentleness

Allameh Majlisi has defined gentleness as: “mildness, kindness, and avoidingharshness in actions and speech when dealing with people in all circumstances.”(3)

:Imam Baqir said

.قفرلا نامیإلا لفقو الفق ءیش لکل نا

(Everything has a lock (a safeguard) and the lock of faith is gentleness”.(4“

In this tradition, faith has been expressed as a precious jewel, which must besafeguarded, and the heart is its vault. Gentleness is expressed as the lock that cansecurely protect faith in our heart. It does not let Satan enter our heart and rule ourfaith. If this lock is opened and gentleness is abandoned, harshness, quarrelling and

.corruption will ensue

: Imam Baqir quoted on the authority of the Noble Prophet of Islam

.هنم نسحأ ائیش هللا قلخ ام يری اقلخ قفرلا ناک ول

If gentleness was a creature that could be seen, God would not have created“(anything better than it.”(5

:Imam Baqir said

.فنعلا یلع یطعی ام ال قفرلا یلع یطعیو قفرلا ، بحی قیفر لجو زع هللا نإ

God, the Exalted, the High, is gentle and is loves gentleness. He grants for gentleness“



(what he does not grant for harshness.”(6

: Imam Sadiq quoted on the authority of the Noble Prophet

.مؤش قرخلاو نمی قفرلا

Gentleness“

p: 528


.Mir’at al-‘Uqul, v.8, p.233 - 3.Usul al-Kafi, v.2, p.118 - 4

.Ibid. p.120 - 5.Usul al-Kafi, v.2, p.116 - 6

(is auspiciousness, while harshness is inauspiciousness.”(1

Therefore we can better understand what Imam Sajjad means when he says “andtreat their wrongdoers with patience, and treat them with friendliness, and seek theirwelfare, and thank those of them who do good to you and to themselves … and youshould respect each one of them as he deserves: their old men hold the position ofyour fathers, and their children hold the position of your children, and their youths

…” hold the position of your brothers

These rights of others have already been discussed in the previous chapters. Hefinally instructs us by saying that: “…You should gently and compassionately care forthose of them who come to you. And you should treat your brother as a brotherdeserves to be treated.” This stresses the importance of the people of the samebelief. We should treat them as we treat our brothers. We should seek God’s help in

.so doing

Right n. 50: The Right of Those Under the Protection of Islam

point



همذلا لهأ قح

نم اوبلط امیف هیلإ مهلکتو هدـهعو هتمذ نم مهل هللا لعج امب یفتو هللا ، لبق ام مهنم لبقت نأ مهیف مکحلاـف همذـلا لـهأ قح اـمأو مهملظ نیبو کنیب نکیلو هلماعم نم مهنیبو ] ] کنیب يرج امیف کـسفن یلع هب هللا مکح اـمب مهیف مکحتو هیلع اوربجأو مهـسفنأ

« همصخ تنک ادهاعم ملظ نم » لاق هنأ انغلب هنإف لئاح هلآو – هیلع هللا یلـص هللا – لوسر دهعو هدهعب ءافولاو هللا همذ هیاعر نم .هللااب الإ هوق الو لوح الو .هللا قتاف

And the right of those under the protection of Islam is

p: 529

.Ibid - 1

that you should accept from them what God has accepted from them, and fulfill whatGod has established for them under His protection and covenant, and entrust them to

.Him in what they are required to carry out, and are obliged to do

And you should judge among them with the judgments of God that He commandedfor you regarding the conditions of dealing with them, and do not wrong them as longas they honor God's covenant and fulfill their pledge. And the pledge of the Prophet,may God’s peace be upon him and his household, is a barrier(1) since it is reportedthat he said: “I am the adversary of whoever oppresses one who has a treaty."

.Therefore, fear God. And there is no power but in God

The Arabic word ‘Dhimma' means a pledge or a covenant. It has appeared in the:following verses, for example

نوقساف مهرثکأو مهبولق یبأتو مههاوفأب مکنوضری همذ الو الإ مکیف اوبقری مکیلع ال اورهظی نإو فیک

How (can there be such a league), seeing that if they get an advantage over you,“they respect not in you the ties either of kinship or of covenant? With (fair words from)their mouth they entice you, but their hearts are averse from you; and most of them

[are rebellious and wicked.” [The Holy Qur’an, al-Tawbah 9:8

نودتعملا مه کئلوأو همذ الو الإ نمؤم یف نوبقری ال



In a believer they respect not the ties either of kinship or of covenant! It is they who“.have transgressed all bounds

p: 530

.Protecting them - 1

[The Holy Qur’an, al-Tawbah 9:10]

Those under the protection of Islam” refers to the Jews and the Christians who live“under the rule of an Islamic government and have a covenant with the Muslims.There are two references to this in the Holy Qur’an.(1) We read in Nahjul Balaghah thefollowing regarding the various social classes: “And there are people amongst them

(who pay taxes and tribute.”(2

The people of the Book are the non-Muslims who adhere to one of the Divine Booksthat are mentioned in the Qur’an. These people are considered to be under theprotection of Islam. They must pay taxes to the state in order to benefit from thesupport of the government while living in an Islamic country. Then the Islamic

.government protects their lives and their property using this revenue

According to Islamic jurisprudence, the people of the Book who live under theprotection of Islam can rely on their own religious jurisprudents regarding their divineaffairs, and can go to Muslim judges regarding their personal or economic affairs. TheMuslim judge will judge between them according to Islamic principles. In such cases,the people of the Book under the protection of Islam can rely on their own religious

(authorities, too.(3

Our Duties towards the People of the Book

It was stated that Jews and Christians who live in an Islamic country are under theprotection of Islam. Now let us see that based on the Qur’an, what duties we have

:towards the people of the Book. Consider the following verse in this regard

نیذلا ال اولتاق



p: 531

.Qamus al-Qur’an, v.3, p.24 - 1.Nahjul Balaghah, letter no.53 - 2

.International Private Rights, p.108 - 3

هیزجلا اوطعی یتح باتکلا اوتوأ نیذلا نم قحلا نید نونیدـی الو هلوسرو هللا مرح ام نومرحی الو رخآلا مویلاب ـالو هللاـب نونمؤی نورغاص مهو دی نع

Fight those who believe not in God nor the Last Day, nor hold that forbidden which hasbeen forbidden by God and His Apostle, nor acknowledge the Religion of Truth, (evenif they are) of the people of the Book, until they pay the Jizya(1) with willing

[submission, and feel themselves subdued.” [The Holy Qur’an, al-Tawbah 9:29

We see that Islam has established an in-between law for them - something betweenthat for Muslims and Infidels. This is because the people of the Book who follow theprinciples of a divine Holy Book are somewhat similar to Muslims, but in some

.respects, they are close to the infidels

It is for this reason that we are not permitted to kill them. However, we are onlyallowed to accommodate them in the Muslim society if they agree to peacefully live

.with Muslims, respect the Muslims, and do not rebel against the Muslims

Poll-tax

Poll-tax is a form of tax that is taken from non-Muslims who live under the protectionof Islam. They pay this tax so that the Islamic government can protect their lives andtheir property.(2) Some people believe that the origin of the Arabic word used for poll-

.tax is derived from ancient Persia

At that time, a certain type of tax was levied to strengthen the army. Others believe itto be a purely Arabic word that

p: 532



Tribute, a poll-tax levied on those who did not accept Islam, but were willing to live - 1under the protection of Islam, and were thus tacitly willing to submit to its ideals being

.enforced in the Muslim state.Mufradat, Raghib, Article on Poll-tax - 2

refers to tax taken to provide security for religious minorities.(1) In chapter seven wereferred to the text of the covenant between Khalid ibn Walid and Salvaba, the elderof the Christians regarding the imposition of tax in return for being under the

.protection of Islam

Pre-Islamic Poll-Tax

Some believe that the first instance of poll-tax is related to the Sasanian kingAnushiravan. It is certainly known that Anushiravan was the first ruler to levy taxes onthe nation. He charged taxes to all non-governmental workers between the age oftwenty and fifty. He charged 4, 6, 8 or 12 Dirhams per person. It is known that thephilosophy behind this tax was to collect money in order to defend the country and itsindependence. To accomplish these objectives some personally participate in the

.defense activities, while others support them through paying annual taxes

The age of tax payers being between twenty and fifty years implies that it was leviedonly on those who could carry weapons and participate in the defense activities, butdid not do so because of their engagement in a job. Muslims do not have to pay suchtaxes because all Muslims are required to participate in a holy war when needed, butnon-Muslims are not obliged to participate in a holy war; but they must pay taxes. Theother reason supporting this idea is the exemption of the children, women, old menand the blind men from religious minorities. Therefore we realize that this form of tax

is a

p: 533


form of financial assistance provided by the people of the Book in return for the



(protection that the Muslims offer them to safeguard their lives and property.(1

Therefore, those who consider this form of tax as payment to a conqueror have notpaid attention to the real meaning behind it. They should realize that the people of theBook receive full protection under an Islamic government by paying this tax. Inaddition, they become totally exempt from having to participate in defense activitiesor engaging in holy wars. In the verses cited above we read: “… until they pay theJizya with willing submission and feel themselves subdued.” This implies that thepayment of this tax is a sign of their submission to Islam and the Holy Qur’an. In otherwords, it implies their readiness to peacefully live as a religious minority among the

(ruling majority.(2

The Jurisprudence Ruling on Poll-Tax

The first questions on the jurisprudence ruling on poll-tax is on who should pay thistax. Then it deals with how much they should be charged and the conditions for that.In Shara’i al-Islam by Muhaqqiq we read: “Take it from those who confess to theirreligion being the Jews, the Christians and those who are thought to follow the HolyBook being the Magians.”(3) The Commander of the Faithful said: “The Magians areattached to the Jews and the Christians, and are treated the same regarding the poll-tax and the blood compensation issues since they have had a Divine Book in the

(past.”(4

There are traditions

p: 534

.Tafsir-i-Namunah, v.7, p.356 - 1.Ibid. p.355 - 2

.Shara’i al-Islam, Muhaqqiq, Book on Jihad, Chapter on Poll-tax - 3.Jawahir al-Kalim, v.21, p.229 - 4

which state that the Prophet of the Magians was named “Damast” and their book wascalled ‘Jamast’ which was recorded on twelve thousand cow skins. These were all



.burnt

The poll-tax cannot be taken from those other than the people of the Book. The:Qur’an says the following regarding the Pagans

مهومتدجو ثیح نیکرشملا اولتقاف

Then fight and slay the Pagans wherever ye find them.” [The Holy Qur’an, al-Tawbah “[9:5

The case of the idol-worshippers is also clear. Therefore, the poll-tax can only betaken from these three groups of religious people if they adhere to the conditions ofthe covenant. There is no distinction between the Persians or the Arabs in this regard.

.No taxes can be charged to children or the mentally ill

The Amount of Poll-Tax

What is known from the companions(1) is that there is no fixed amount for this tax.The amount is based on the opinion of the leader, and the financial ability of the tax-payers to pay it. What we understand from Islamic history is that it is set to be a very

.small amount, sometimes about one Dirham, or what the tax-payer can pay

The Conditions of the Poll-Tax

:There are six conditions for the poll-tax as follows

.They should accept the payment of this tax - 1

They should not do anything that violates the conditions of submission and security - 2.such as deciding to engage in war with the Muslims

They should not hurt the Muslims, financially harm them, or sexually harass the - 3Muslims. If any of them vilifies the Prophet , he would be

p: 535

. Of the Prophet - 1



.killed

They should not publicly engage in the Islamically forbidden acts such as drinking - 4wine, eating pork, or marrying those who are forbidden to marry. The covenant is

.violated if any such deeds are done

They should not build any synagogues in Muslim lands, ring the synagogue bell, or - 5.build their houses to be taller than the houses of the Muslims

.They should be subject to the decrees of Islam - 6

The jurisprudents have expressed these six conditions for the poll-tax. These havebeen discussed in detail in books on Islamic jurisprudence. We only made a fewremarks to clarify the rights of the people under the protection of Islam as expressedby Imam Sajjad . Now let us see the moral and humane aspects of the rights of the

.people under the protection of Islam

The Responsibilities of the Muslims

:In a sermon to the people of the Kufa, Imam Ali said

عنتمت ام اهئاعرو اهدـئالقو اهبلقو اهلجح عزتنیف هدـهاعملا يرخألاو هملـسملا هأرملا یلع لخدـی ناک مهنم لجرلا نأ ینغلب دـقلو اذه دـعب نم تام املـسم ءرما نأ ولف مد ، مهل قیرأ الو ملک مهنم الجر لان ام نیرفاو اوفرـصنا مث ماحرتسالاو عاجرتسالاب الإ هنم

.اریدج يدنع هب ناک لب امولم هب ناک ام افسأ

I have been informed that their men (soldiers from the army of Mu`awiyah) would“enter the house of the Muslim woman, and the woman under the protection of Islam,snatching their anklets, bracelets, necklaces and earrings. She could not put up any

:resistance to them but to recite the verse of

p: 536

We are from God and to Him shall we return’ (2:156), and to ask them for mercy. Then‘they would leave laden with wealth, with not a man among them suffering a cut ortheir blood being shed. If a Muslim would die in grief after this, he would not be

(blameworthy; in fact, in my opinion, it would be worthy of him.”(1



When we see how much the leader of the Muslims gets upset when a person underthe protection of Islam is oppressed, then we realize how important it is to respectthese rights. When Imam Ali saw an old Christian man who was begging, he askedwho he was. When they told him that he was a Christian, he said: “You used him whenhe was young, but have abandoned him in these conditions now that he is old andunable to work?”(2) Then Imam Ali issued an order for the state to support him

.financially

Respecting the Covenant

One of the main moral issues regarding the people under the protection of Islam isrespecting their covenant as expressed by Imam Sajjad . God has said the following in

:the Holy Qur’an

الوؤسم ناک دهعلا نإ دهعلاب اوفوأو

And fulfill (every) engagement, for (every) engagement will be enquired into (On the“[Day of Reckoning).” [The Holy Qur’an, Bani Israil 17:34

:He has also said

نوعار مهدهعو مهتانامأل مه نیذلاو

Those who faithfully observe their trusts and their covenants.” [The Holy Qur’an, al-“[Mu’minun 23:8

Respecting the covenant is stressed in these two verses of the Holy Qur’an. This is

p: 537

.Nahjul Balaghah, sermon no.27 - 1.Wasa’il al-Shi’ah, v.11, p.49 - 2

considered one of the salient characteristics of believers. One will be held responsiblefor this and questioned about it in the Hereafter. We can also recognize theimportance of this issue from traditions from the Noble Prophet and the Immaculate



. Imams

:Ali ibn Ibrahim narrated that he heard Imam Sadiq say

.هل هرافک رذن ال هاخأ نمؤملا هدع

(The believer’s promise to his brother is a vow that has no expiation.”(1“

:One must honor a promise just as one honors a vow. The Noble Prophet said

.هدعوب فیلف رخآلا مویلاو هللااب نمؤی ناک نم

(Whoever believes in God and the Resurrection Day should honor his promise.”(2“

:He also said

.سانلا نم مکبرقأو اقلخ مکنسحأو دهعلاب مکافوأو هنامألل مکادأو ثیدحلا یف مکقدصأ فقوملا یف ادغ ینم مکبرقأ

The nearest of you to me tomorrow, at the station (in the Hereafter), will be the most“truthful of you in speech, the best of you in delivering the deposits entrusted to you,the most faithful of you in promise, the best of you in nature, and the nearest of you to

(people.”(3

Be it a Muslim or a Pagan


وأ اناک نیرب نیدـلاولا ربو رجاـفلاو ، ربلل دـهعلاب ءاـفولاو رجاـفلاو ، ربلا یلإ هناـمألا ءادأ هصخر : نهیف یلاـعت هللا لـعجی مل ثـالث .نیرجاف

:There are three things in which God, the Exalted, has not given any concession“

.Delivering the deposit entrusted to you, whether to the virtuous or the evildoer – 1

.Fulfilling the promise, whether to the virtuous or the evildoer – 2

(Goodness to parents, whether they are virtuous or evildoers.”(4 – 3

What is understood from the verses and



p: 538


.Tarikh Ya’qubi, v.2, p.392 - 3.Ibid - 4

the traditions is the meaning of Imam Sajjad’s recommendations regarding the rightsof the people under the protection of Islam. Therefore, anyone who honors theserights has indeed honored the rights of God and His Prophet . Anyone who does nothonor these rights has oppressed the people who have a covenant with him. TheProphet has said that he will be the adversary of such people in the Hereafter. TheHoly Qur’an instructs us not to mistreat those opponents of Islam who do not mistreat

:us. Consider the following verse of the Holy Qur’an

نیطسقملا بحی هللا نإ مهیلإ اوطسقتو مهوربت نأ مکراید نم مکوجرخی ملو نیدلا یف مکولتاقی مل نیذلا نع هللا مکاهنی ال

کئلوأف مهلوتی نمو مهولوت نأ مکجارخإ یلع اورهاظو مکراید نم مکوجرخأو نیدـلا یف مکولتاق نیذلا نع هللا مکاـهنی اـمنإ نوملاظلا مه

God forbids you not, with regard to those who fight you not for (your) Faith nor drive“you out of your homes, from dealing kindly and justly with them: for God loveth thosewho are just. God only forbids you with regard to those who fight you for (your) Faith,and drive you out of your homes, and support (others) in driving you out, from turningto them (for friendship and protection). It is such a turn to them (in these

[circumstances), that do wrong.” [The Holy Qur’an, al-Mumtahana 60:8-9

The Holy Qur’an invites the people of the Book to be in harmony with the Muslims onideological issues, and admonishes them against disunion as we can

p: 539

:read in the following verse

هللا نود نم ابابرأ اضعب انضعب ذختی الو ائیـش هب كرـشن الو هللا الإ دبعن الأ مکنیبو اننیب ءاوس هملک یلإ اولاعت باتکلا لهأ ای لق



نوملسم انأب اودهشا اولوقف اولوت نإف

Say: “O’ People of the Book! Come to common terms as between us and you that weworship none but God; that we associate no partners with Him; that we erect not,from among ourselves, Lords and patrons other than God.” If then they turn back, sayye: “Bear witness that we (at least) are Muslims (bowing to God’s Will).” [The Holy

[Qur’an, Al-i-Imran 3:64

Concluding Remarks by Imam Sajjad

At the end Imam Sajjad’s concluding remarks in The Treatise on Rights are presented:as follows

لج هللااب هناعتـسالاو اهتیدأت یف لمعلاو اهتیاعر کیلع بجی لاوحألا ، نم لاح یف اهنم جرخت کـب ال اـطیحم اقح نوسمخ هذـهف .نیملاعلا بر دمحلاو هللا هللااب الإ هوق الو لوح الو .کلذ یلع هؤانث

These are the fifty rights that surround you and you cannot evade under any“circumstances. It is incumbent upon you to observe them and exert all efforts to fulfillthem. You should seek God the Majestic’s help in this respect. And there is no power

.” or strength but in God. And all praise is due to God the Lord of the Worlds

p: 540

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al-Zumar: 9

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A Divine Perspective on Rights

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